other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the 〈◊〉 of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as 〈◊〉 Iarchi here observeth for the Priest 〈◊〉 〈◊〉 may eat them as before is shewed The 〈◊〉 〈◊〉 deth for the Priest that offreth them The 〈◊〉 the Priests to eat these and other â—oly things 〈◊〉 in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate 〈◊〉 is call-together the people in Greeke ye shall 〈◊〉 this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi 〈…〉 an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exâ—â— 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where 〈◊〉 celebrated by this yeerely feast and pardy to 〈…〉 ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse 〈◊〉 their land as this place sheweth The chiefe thâ—â—g figured hereby was the solomne giving of the 〈◊〉 of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto 〈◊〉 eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. 〈◊〉 And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the 〈◊〉 the spirit of life in Christ Iesus which hath macâ—â— free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not â—ut downe all 〈◊〉 leave some in the corner of thy field for the 〈◊〉 This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes â—isri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâ—mpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor 〈◊〉 In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures â—itting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
which are herbs of bitter taste as wilde cichorie and endive These were to the Iewes a remembrance of their bitter life in Egypt Exod. 1. 14. and so a figure of the bitternesse of Christs afflictions whereof we that beleeve are made partakers by the fellowship of his sufferings being male conformable unto his death Phil. 3. 10. Verâ— 12. till the morning if any were left till then it vas to be burnt see Exod. 12. 10. with the annotations not breake a bone this was fulfilled in Christ himselfe as Ioh. 19. 33. 36. See Exod 12. 46. The Hebrew Doctors say that for breaking aboâ—e a man was to be beaten But he is not guilty save for breaking a bone whereupon some flesh is or vherein is some marrow For breaking any other bone 〈◊〉 is not guilty But if there be any flesh upon it though he breake the bone in any other place than where he flesh is hee is guiltie although that place of the 〈◊〉 where he breaketh it be bare without flesh Alsoâ—e that breaketh it after another hath broken it is 〈◊〉 be beaten Maimony in Korban Pesach chap. 10. sect 1. 3 4. every statute of the Passe-over iâ— Greeke the Law of the Pascha This seemeth robe meant of the first Passeover the Law whereo 〈…〉 s given in Exod. 12. Howbeit here the Hebre 〈…〉 s have their exceptions and differences but 〈◊〉 warrantable I leave to be considered What d 〈…〉 fereth say they the second Passeover from the first At the first there is a prohibition that no lea 〈…〉 〈◊〉 〈…〉 ene or found in their houses neither may it be 〈◊〉 with leaven in them neither may they 〈◊〉 〈◊〉 of it out of the company and they must use the Prâ—se or hymne in the 〈…〉 ng of it and doe bring 〈◊〉 it the Ch 〈…〉 ah or Fâ—ast-offering spoken of in Deut. 1 〈◊〉 And it â—ay be kept in un 〈…〉 〈◊〉 most part of the Church be uncleane by the dead But the second Passeover may have leavened and unleavened bread with it in the house and they are not bound to use the hymne in the eating of it and they may carry it out of the house where it is eaten neither bring they the Chagigah with it neither may it be kept in uncleannesse But both of them put away the Sabbath that is are to be kept even on the Sabbath day and the praise or Hymne is to be used in the doing of them and they must be eaten rosted in one house with unleavened cakes and bitter herbs and they must not leave ought of them till the morning nor breake a bone of them And why is not the second Passeover equall to the first in all things seeing it is sad in Num. 9. 12. according to every statute of the Passeover they shall doe it Because there are expressedin it some of the statutes of the Passeover to teach that it is not equall to the first save in the things that are expressed coÌ„cerning it they are the coÌ„mandemenâ—s concerning the body or substance of it they are the statutes of the Passeover For this is a generall rule that their dispersion in Egypt their taking of the Paschal lamb on the tenth day and the chaâ—ge to strike the blood with a bunch of hyssope on the uâ—per doore-post on the two side-posts and to eat it inâ—aste they were not things to be observed in the genrations following but in the Passeover of Egypt onâ—l Maim in Korban Pesach ch 10. s. 15. Touching tâ—e eating of the Passeover by the uncleane foreâ—entioned thus they say of it of other the likâ— All the offerings of the Congregation their time is set Lev. 23. therefore they all doe put away the Saâ—bath and uncleannesse by the dead And every oblatiâ—n of them which is offred in uncleannesse is noâ— eaten but they burne on the altar such things therof as are to be burned theron the residue which sho 〈…〉 d be eaten are burnt as other holy things that are de 〈…〉 ed Levit. 7. 19. How doth it put away unc 〈…〉 nnesse If the time of that oblation be come and thâ— most part of the Church that offer it be unclean by tâ—e dead or if the Church be clean the Priests that sâ—â—uld offer it be unclean by the dead or if the peopâ—e aâ—d Priests be cleane and the ministring vessels be unâ—lâ—ane by the dead loe then it is performed in uncleanne the uncleane and the cleane are implâ—yed ther 〈…〉 â—ogether and come all of them into the â—â—urt of the Sâ—nctuary But they that are uncleaâ—e by other un 〈…〉 annes as by running issues c. or â—y creeping things or dead beasts the like they aâ—e not imployed therabout neither come they into 〈◊〉 court although it be performed in uncleannes Aâ—â— if they transgresse do it or come into the court tâ—ey are guilty of cutting off for comming in and of â—ath for serving for nothing is put off but unclean 〈…〉 s by the dead man onely c. Vncleannesse by a 〈…〉 ad man is put away concerning the Congregation as it is written in Num. 9. 6. And there were men â—ho wâ—re unclean by the soule of a maÌ„ we have beene â—ught by word of mouth that they are particular me which are put off to the second Passeover if they 〈…〉 nclean But if the congregation be uncleane by 〈◊〉 dead they are not put away but the uncleannes 〈◊〉 put away they do the Passeover with uncleannes And the same law is for every oblation which hath 〈◊〉 time appointed therefore with the Passeover that 〈◊〉 putteth away uncleannesse And loe the thing is expressed in the Scriptures for it is said in 2 ChroÌ„ 30. 17. For there were many in the Church that were not sanctified therefore the Levites had the charge of the killing of the Passeovers for every one that was not cleane to sanctifie them unto the LORD For a multitude of the people many of Ephraim and Manasses Issachar and Zabulon had not cleansed themselves And what is that which is said in 1 Chron. 30. 18. yet they did eat the Passeover otherwise than it was written Because they made an intercalation of that yeere that is added a moneth because of uncleannesse as it is said in 2 Chron. 30. 2. And the King consulted and his Princes and all the congregation in Ierusalem to keepe the Passeover in the second moneth for they could not keepe it at that time because the Priests had not sanctified themselves sufficiently And else-where I have shewed that they are to make no intercalation of the yeere at all because of uncleannesse There was also an other thing in that yeere that King Ezekias made intercalation of the yeere in the 30. day of Adar or February which sâ—ould have beene the beginning of the moneth Nisan for March and he made that moneth Adar the second but the wise men agreed not unto him for they are to make
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
signe unto men that they should enter into his Rest or Sabbatisme Heb. 4. 9. and that the Lord their God doth sanctifie them Ezek. 20. 12. and thus the Sabbath was made for man Mar. 2. 27. and made Heb. to make that is to exist be and that perfectly and gloriously as by divine power of creation Or rather created and made perfectly and excellently for so the Hebrew phrase may be explained as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke for which in 1 Sam. 6. 6. is sayd and held it So in Exod. 17. 10. Making also is often used for perfecting polishing magnifying Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth which GOD had begun to make V. 4. the generations the Greeke turneth it the booke or storie of the generation that is of the procreation or making of the world and of the accidents that fell out in time after So other scriptures speake of the begetting and gendering of the dew and frost Iob 38. 28. 29. of the bearing and bringing forth of the earth Psal. 90. 2. and of that which a day may bring forth Prov. 27. 1. the day that is the time so day is used for the time wherein any thing is done as the day of salvation 2 Cor. 6. 2. this thy day Luk. 19. 42. and sundry the like Iehovah This is Gods proper name Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. 11. 17. 16. 5. by He that is that was and that will be or is to come It commeth of Havah he was and by the first letter I it signifieth he will be and by the second Ho it signifieth hee is This the Hebrew Doctors acknowledge for R. Bechai on Exodus fol. 65 saith that these three times past present and to come are comprehended in this proper name Iehovah as is knowne unto all It implieth also that God hath his being or existence of him-selfe before the world was Esa. 44. 6. that he giveth being unto all things for in him they both are and consist Act. 17. 25. that he giueth being to his word effecting whatsoever he speaketh Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord which is Gods name of his sustentation and dominion whereas Iehovah is his name of existing or being to which agreeth that name Ehjeh I am or Will be Exod. 3. 14. and Iehovih Gen. 15. 2. and Iah Exod. 15. 2. Howbeit the Greeke version turneth Iehovah Lord as well as Adonai and the New Testament often followeth the same as the Lord sayd to my lord Math. 22. 44. for that which is in Hebrew Iehovah sayd to my lord Psal. 110. 1. and many the like Which is to be observed in the Apostles writings for the understanding of sundry speeches as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord that is Iehovah as he is named in Ier. 23. 6. So in 1 Cor. 12. 3 no man can say that Iesus is the Lord that is Iehovah but by the holy Ghost Many times they use God in stead of this name Iehovah as 2 Sam. 7. 3. Iehovah is with thee for which in 1 Chron. 17. 2. is written God is with thee 2 King 11. 10. the house of Iehovah for which in 2 Chron. 23. 9. is the house of God So the mouth of Iehovah Deut. 8. 3. is interpreted the mouth of God Math. 4 4. and beleefe in Iehovah Gen. 15. 6. is beleefe in God Rom. 4. 3. Iam. 2. 23. Iehovah hath given me Esa 8. 18. is God hath given me Heb. 2. 13. And this is the name not onely of God the Father but also of the Son and of the Holy Ghost as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai 6. The Iewes at this day hold it unlawfull to be pronounced so as it is written but read Adonai Lord for it But in the sanctuarie they grant it was pronounced when the Priest blessed the people according to the law in Num. 6. 23. 27. Talmud in Sotah ch 7. fol. 37. Verse 5. plant or tree as the Chaldee interprets it A generall word therefore the Greeke translateth it greene thing before it was or which was not yet neyther should have beene had not God made them by his word who still causeth such things to grow Psal. 104. 14. caused it to rayne which rayne is the ordinary meanes to make the earth fruitfull Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God because none but hee can give rayne Ier. 14. 22. Verse 6. And a mist or vapour the Chaldee calleth it a cloud the Greeke a fountaine As being the originall matter of the rayne for by vapours ascending from the earth and sea rayne is ingendred and powred out on the earth Psalme 135. 7. Amos 5. 8. 1 King 18. 44. V. 7. formed man or the earthly man Adam Hereupon it is sayd we are the clay and thou Lord our former or potter Esa. 64. 8. dust or mould that is of the dust as Eccles. 3. 20. but the speech is forcible noting mans base originall whereof he was after put in minde Gen. 3. 19. and we all Eccles. 12. 7. Hereupon Paul sayth the first man was of the earth dustie 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay and to have our foundation in the dust Iob 4. 19. inspired or blew This sheweth mans spirit not to be of the earth as his bodie but of nothing by the insufflation of God and so differing from the spirit of beasts as Solomon observeth Eccles. 3. 21. This word is used also when Christ for to make men new creatures by the preaching of the Gospell inspired his Apostles with the holy Ghost Ioh. 20. 22. The Rabbines say The forme of the soule of man is not compounded of the elements c. but is of the Lord from heaven Therefore when the materiall body which is compounded of the elements is separated and the breath perisheth because it is not found but with the body and is needfull for the body in all the actions thereof this essentiall forme is not destroyed c. but continueth for ever even for ever and ever This is that which Solomon by his wisedome sayd in Eccles. 12. 7. and dust shall returne unto the earth as it was and the spirit shall returne unto God who gave it Maimony in Misn. in Iesudei hatorah ch 4. s. 9. breath of life or spirit of lives whereby is intimated one spirit or soule to be in man which hath sundry faculties and operations The breath here is in Hebrew Neshamah which hath affinitie with Shamajim heavens usually it signifieth eyther the breath of God or of men not of other things and so it is put for mans minde or reasonable soule and the Latine word Mens minde is of the same consonant letters that the Hebrew and of it derived
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee â—athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and miâ—th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the
one end of sacrificing was the forgivenesse of sinne Lev. 6. 2. 6. 7. So the Chaldee here explaineth it If thou doe thy works well shalt thou not haue forgivenesse Otherwise it may be expounded is there not a lifting up to weet of thy countenance which now is fallen that is an acceptation of thy face and petition and consequently of thy offring in Gen. 19. 21. lifting up or accepting the face signifieth favourable acceptation with God and in Iob 11. 15. it signifieth comfortable bold cariage Or is there not a bearing or carying away of blessing and reward as Psal. 24. 5. A question thus asked is an earnest affirmation that so it shall be as are they not written 2 King 20. 20. is expounded Loe they are written 2 Chro. 32. 32. and is not the life more then meate Mat. 6. 25. that is the life is more Luke 12. 23. Also the holy Ghost turneth into a question hath not my hand made all these Act. 7. 49. that which the Prophet affirmeth plainely all these my hand hath made Esay 66. 1. So Gen. 13. 9. and many the like sin or the misdeed errour By sinne and iniquity the punishment for it is often meant as in Gen. 19. 15. Lev. 20. 20. 2 King 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at Iudg. 20. 16. Gods law is our marke and way to walke in therefore sinne is defined to be swerving from or transgression of the Law anomie or enormitie 1 Ioh. 3. 4. In Hebrew it is called Chattaah whereupon the Greekes framed the name Atee that is Hurt or Dammage and their Poets faigned that it was a woman cast out of heaven pernicious Atee that aatai hurteth all men Homer Iliad 19. lyeth or coucheth is couching a word usually spoken of beasts applyed here to Sinne as a hurtfull beast ready to devoure For to lye at the doore is to be neere at hand Mark 13. â—9 and in Deut. 29. 20. the curses are said to couch or lye upon the sinner whom the Lord will not be mercifull unto The Chaldee referreth it to the last judgement saying thy sinne is kept to the day of judgment in which vengeance shall be taken on thee if thou convert not And other Rabbines thus Sin couching at the doore meaneth at the gates of justice for from thence judgement commeth for ever upon them that are in transgression for from thence the Angell of death hath his power R. Menachem on Gen. 4. his desire that is Abels who being the younger brother is subiect unto thee For Kain being the first-borne had great priviledges by nature over his brethren as is shewed on Gen. 25. 31. and 27. 19. Or the desire of it that is of Sinne is unto thee but thou shalt rule over it that is as Paul speaketh let not sin raigne in thy mortall body that thou shouldest obey it in the lusts thereof Rom. 6. 12. The Thargum Ierusalemy thus referreth it to the subduing of sinne although the Hebrew differeth in gender from Sinne as the word lyeth doth likewise But such differences may often bee observed and sometime in the very Hebrew text as jabo and jehi 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo and tehi 2 Sam. 8. 2. 5. 6. and 24. 9. lahem and bahem 1 King 22. 17. and 1 Chro. 10. 7 which also is written lahen and bahen 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21. Vers. 8. spake or sayd unto Abel his brother but what he said is not set downe The Hebrew text hath here a pawse extraordinary implying further matter The Greeke version addeth let us goe out into the field and Thargum Ierusalemy addeth the same and much more how Kain when they were in the field should say there was no judgement nor judge nor other world to come nor good reward for justice nor vengeance for wickednesse c. all which Abel gayne-sayed and then his brother slew him It seemeth to imply a dissimulation of Kains hatred in that he conversed friendly with his brother till he found opportunity to kill him as others in their hatred are observed to speake of the matter of their griefe neither good nor bad 2 Sam. 13 22. killed him And wherefore killed he him Because his owne workes were evill and his brothers good 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles Abel the just Mat. 23. 35. and Kain of that wicked done 1 Ioh. 3. 12. that is of the Devill for he was a murtherer from the beginning Ioh. 8. 44. Verse 9. Where is Abel Here God sheweth himselfe to bee the seeker-out of bloods Psal. 9. 13. So Zacharie when hee was murthered said The Lord looke upon it and require it 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour whose bloods with all the rest should come upon the Iewes Mat. 23. 35. 36. Vers. 10. bloods This word in the plurall number usually signifieth murther and the guilt following it and such as gave themselves to this sinne are called men of bloods Psal. 5. 7. Sometime bloods meaneth mans naturall generation Ioh. 1. 13. To this latter the Chaldee Paraphrases have reference translating it The voice of the bloods of the generations the multitudes of just men which should have proceeded from thy brother cry or are crying This word hath reference in number to the bloods fore-mentioned as if many were spilt and cryed From hence the Apostle noteth the effect of Abels faith how by it being dead he yet speaketh Heb. 11. 4. This crying was unto God for vengeance wherefore Christs blood is preferred before this as speaking better things then Abel Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world God manifested the immortality of mans soule the forgivenesse of sins to the faithfull with the contrary concerning hypocrites and the resurrection of the body as Christ gathereth from another like Scripture Math. 22. 31. 32. Vers. 11. Cursed As Gods blessing implyeth among other good things the light of his face and favour towards men Psal. 67. 2. so his curse bringeth with other evils the hiding of his face and withdrawing of his favour as Kain after complaineth v. 14. By this sentence Kain is cast out from Gods presence and Church and is the first cursed man in the world Vers. 12. not henceforth Hebr. not adde to yeeld that is not yeeld any more her strength meaning the naturall fruit which otherwise through Gods blessing it could Ioel 2. 22. For as the cursed fig-tree lost the vigour and withered Mark 11. 21. so the fruitfull land is made barren when it is cursed for the sinne of the inhabitants Lev. 26 20. Psal. 107. 34. Here the former curse laid upon the earth Gen. 3. 17. is increased for Kains sake and the destruction of the world hastened see Gen. 5. 29. A contrary blessing is promised to them that
containing sixe hand bredths or a foot and a halfe so 300 cubits make 450 foot height or stature By these measures here set downe the Arke was by proportion like in shape rod Coffin for a mans body sixe times so long as it was broad and ten times so long as it was high which was commodious for swimming and steddinesse against windes fit also to figure out Christs death and buriall and ours with him by mortification of the old man as the Apostle apply eth this type to baptisme 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ Rom. 6. 3. 4. 6. Vers. 16. A 〈◊〉 light whether by one or by many windowes is uncertaine after there is mention of a window that was in the Arke Gen. 8. 6 The Hebrew Zohar which the Chaldee translateth Nehâ—r Light is not found in the Scripture but here of it Zaherajim is used for the noone day light Some Hebrew Doctors say it was a precious stone hanged in the Arke which gave light to all creatures which were therein Pirk R. Eliezar chap. 23. This clear-light signified the enlightning of the Church by the holy Ghost as the doore signified faith in Christ Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit or unto a cubit it from above by it seemeth the Arke to be meant rather then the light or window which Arke had the roofe arched or bowed but a cubit that it might bee almost flat yet so as the water might easily slide off third stories or third nests that is roomes as v. 14. So many distinct stories there are also within mans bodie And Paul maketh three parts of man body soule and spirit 1 Thess. 5. 23. Likewise in Moses Tabernacle and in Solomons Temple were three rooms the Courtyard the Holy place and the Most holy Exod. 25. and 27. 1 King 6. The Church also figured by the Arke hath three states before the Law under the Law and under Christ Rom. 5. 13. 14. Ioh. 1. 27. Vers. 17. I doe bring or am bringing the Lord hereupon is said to sit at the flood Psal. 29. 10. as being the judge from whom this wrath proceeded and moderator in mercy to Noe. the flood or deluge the Hebrew mabbul is a peculiar naine to this flood which drowned the world and made all things fade and dye on earth whereof it hath the name In Greeke the holy Ghost calleth it Kataclysmos of the abundant shedding and inundation of the waters Mat. 24. 38. Vers. 18. I will establish that is make sure and stable and faithfully keepe my covenant For so the word importeth and other Scriptures open it as establish thou 2 Sam. 7. 25. is expounded let it bee faithfull or sure 1 Chron. 17. 23. and to stablish the words of a covenant 2 King 23. 3. is to doe or performe them 2 Chron. 34. 31. and to continue in doing them Gal. 3. 10. with Deut. 27. 26. my covenant or testament a disposition of good things faithfully declared which God here usually calleth his as arising from his grace towards Noe vers 8. and all men but implying also conditions on mans part and therefore is elsewhere named our covenant Zach. 9. 11. The Apostles call it Diathekee that is a Testament or Disposition and it is mixed of properties both of covenant and of testament as the Apostle sheweth in Heb. 9. 16. 17. c. and of both may be named a testamentall covenant or a covenanting testament whereby the disposing of Gods favours and good things to us his children is declared and thou shalt enter c This explaineth the Covenant made on Gods part that hee would save Noe and his houshold from death by the Arke and on Noes part that he should in faith and obedience make and enter into the Arke so committing himselfe to Gods preservation Heb. 11. 7. And under this the covenant or testament of eternall salvarion by Christ was also implyed the Apostle testifying that the antitype or like figure hereunto even Baptisme doth also now save us 1 Pet. 3. 21. which baptisme is a seale of our salvation Mar. 16. 16. wives Hereupon the Apostle observeth how in the Arke a few that is eight soules were saved by water 1 Pet. 3. 20. Vers. 19. two or by twoes that is by paires which is after explained to be seven of every clean and two of every uncleane beast Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast Psal. 36. 7. to keepe alive that is that thou maist keepe alive as the Greeke explaineth it that thou maist nourish Observe how verbs indefinite doe often times include though not expresse a certaine person especially such as was spoken of before as Eccles. 4. 17. or 5. 1. they know not to do evill that is they know not that they doe evill Zach. 12. 10. they shall mourne and to be bitternesse that is and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth as Esa. 37. 18. 19. they have laid wast and to cast their gods c. that is and they have cast their gods as is written 2 King 1â— 18. So in 1 Chron. 17. 4. build me an house to dwell in for which in 2 Sam. 7. 5. is written build me an house for me to dwell in Likewise in the Greek as Suzetein to question that is they questioned Mar. 1. 17. for which another Evangelist saith Sunelaloun they spake together Luke 4. 36. not lawfull to eate Luke 6. 4. that is for him to eate Mat. 12. 4. not to enter Luke 22. 40. or that ye enter not Mat. 26. 41. Also the holy Ghost so translateth as to be my salvation Esay 49. 6. which Paul citing saith that thou maist be my salvation Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures Vers. 20. shall come to thee to weet of their owne accord by my instinct Signifying hereby that Noe should not need to hunt for them So it was before with Adam in Gen. 2. 19. to keepe alive that is that thou maist keepe them alive as before in vers 19. Or to be kept alive as the Greeke here translateth to be nourished with thee For a verb indefinite active is often to be understood passively as a time to beare Eccles. 3. 2. that is to be borne What to doe Est. 6. 6. that is what shall be done So for to declare my name Ex. 9. 16. is by the Apostles authority translated that my name may bee declared Rom. 9. 17. See Gen. 2. 20. and 4. 13. Vers. 22. And Noe did it This commendeth Noes singular faith and obedience in undertaking and performing so great a worke full of infinite doubts feares troubles charges c. wherefore hee hath of the holy Ghost this good report By faith Noe being spoken to of God of things not seene as yet moved with reverence or using carefulnesse preparedan Arke to the saving of his house by the
that is two of each This number of seven was after much used in sacrificing as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14 29. male and his female the Hebrew is man and his wife which the Greeke and Chaldee translateth male and female and so the Hebrew it selfe is in the next verse for the fowles It is the manner of the Hebrew tongue to call all living creatures by the name of man and wife and their young ones sonnes Lev. 1. 5. and things also without life woman and sister Exod. 26. 3. The mystery of things may by such names the better be descerned for beasts cleane and uncleane figured out men as the vision shewed to Peter manifesteth Act. 10. 11. 20. 28. two the Greeke explaineth it two two that is by twoes as before by sevens and in the 9. verse following the word two is doubled Vers. 3. seven to weet of the cleane and two of the uncleane as was before of beasts And so the Greek expresseth it Vers. 4. seven dayes hence Hebr. to yet seven daies that is the seventh day after this as vers 10. So yet three dayes 2 Chron. 10. vers 5. is in vers 12. shewed to be in the third day So in Gen. 40. 13. The Hebrew to is sometime used for after as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause Hebr. I causing it is spoken as if it were then in doing for the more certainty So thou heaping coles Prov. 25. 22. is translated thou shalt heape Rom. 12 20. forty dayes This time of vengeance is after used for the time of humiliation as Moses Elias and Christ our Lord fasted forty dayes and forty nights Deut. 9. 9. 11. 1 King 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh Ion. 3. 4. as thrice 40. that is 120. yeeres to the old world before it was drowned Gen. 6. 3. blot out or wipe out that is destroy and abolish This the Hebrew Doctors expound to be out of the land of the world to come the land of the living R. Menachem on Gen. 7. and the Apostle placeth their spirits in prison 1 Pet. 3. 19. living substance every thing that standeth up or subsisteth This word is also used Deuteron 11. 6. and Iob. 22. 20. Vers. 6. 600 yeere old Hebr. a sonne of 600. yeeres that is going in his 600 yeere See Gen. 5. 32. and hereafter in vers 11. waters or as the Greeke hath the Flood of water Vers. 7. his sonnes wives Thus but a few that is eight soules were saved by water as the Apostle observeth 1 Pet. 3. 20. And here againe Noes rare faith and obedience is set forth Heb. 11. 7. because or for feare of Hebr. from the face Vers. 9. and two that is by twoes as v. 2. Vers. 10. at the seventh or as the Greeke saith after seven dayes see before v. 4. Vers. 11. the 600 yeere or In the yeere of 600 yeres that is while Noe was living in the 600 yeere of his life which was from the creation of the world the 1656 yeere and this was the beginning of that yeere of his life for hee continued a yeere in the Arke Gen. 8. 13. and lived 350 yeere after the flood and dyed 950 yeere old Gen. 9. 28. 29. the second moneth to weet of the yeere agreeable in part to that we now call October for the end and revolution of the yeere was about the moneth which we call September Exod. 23. 16. and 34. 22. and so the new yeere then began this was after called the moneth of Ethanim 1 King 8. 2. where the Chaldee paraphraseth that they called it of old the first moneth but now saith he it is the seventh moneth For the yeere changed the beginning of it ecclesiastically upon the comming of Israel out of Aegypt see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth according to the Iewes ecclesiasticall account that is April of the great deepe that is of the waters which had by the providence of God beene put into treasuries or store-houses under the earth Iob 28. 4. 10 Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea which sometime is called the Deepe Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes or sluices flood-gates of heaven that is of the ayre as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above as the former did their springing up from beneath Hereupon waters deeps floods and the like are used for great afflictions whereby the life is indangered Psal. 69. 2. 3. 15. 16. Vers. 12. the raine or shower that is vehement raine After this manner the Israelites were baptized in the cloud and sea when the clouds streamed downe waters 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters and was spiritually baptized into Christs death by faith 1 Pet. 3. 20. 21. Heb. 11. 7. Vers. 13. In this selfe same Hebr. In the strength or body of this day So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27. Vers. 14. every beast that is some of every sort two of the uncleane as before v. 2. every wing that is of every sort for some are winged with fethers others with skin as Batts Therefore the Greeke translateth here as before according to his kind Vers. 15. went in of their owne accord miraculously God so moving them that they seemed beforehand to know the wrath of God that should come on the world Vers. 16. shut him in or shut the doore upon him or after him the Greeke saith shut the Arke on the outside of him And this was to keepe him safe and as the Chaldee translateth protect him from the violence of the raine also that no other should come in for so the like speech seemeth to import in 2 King 4. 4. 5. The record of this grace to Noe is found in sundry heathen Writers they say Deucalion when waters drowned all the rest was with his wife preserved in a ship or arke Ovid. Metamorph l. 1. Lucian de Dea Syriae Noe was of the Greekes called Deucalion as Iustin Martyr Apol. 1. testifieth and the name implieth so much it being made of the wet and of the sea Vers. 17. 40 dayes that is large dayes comprehending nights also as v. 4. and so the Greeke expresseth it forty dayes and forty nights See the notes of Gen. 1. 5. from or from upon but the Greek saith from the earth and the Hebrew meghnal from upon is sometime onely from as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land in 2 King 21. 8. is but from the land So from by me Gen. 13. 9. Vers. 18. went upon the face that is as the Greeke translateth was caried
Hebrew Ish man is often put for every-one and is so translated in Greeke by the holy Ghost Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families or kinreds in Greeke their tribes which word is after in this chapter and otherwhere as also in Rev. 1. 7. used for a family stocke or kinred of any nation And in the Hebrew Aegypt is said to have tribes Esay 19. 13. of which word see the notes on Gen. 49. 10. 16. Vers. 6. Cush he was father of the Arabians and Ethiopiani or Mores as the next verse sheweth and where Aethopia is mentioned in Scripture the Hebrew name is Cush Esay 37. 9. and often otherwhere and they are called Aethiopians according to the Greeke name of their burnt faces and blacke skin see Ier. 13. 23. Mizraim of him came the Aegyptians and the land of Aegypt so called of the Greeke in Mat. 2. 15. and alwayes in the new Testament in the Hebrew by Moses and the Prophets alwayes called the land of Mizraim And it is said to have the name Aegypt of one Aiguptos a King there But the Arabians and Turkes to this day call that land Mizri and Cedrenus in Greeke nameth it Mestra See also Gen. 12. 10. and 41. 56. Phut or Put by whose name their children and land was still called in Ezekiels time Ezek. 27. 10. and 38. 5. in other writers it is named Lybia there is the river called Phthuth Ganaan in Hebr. Cenaghnan he it was whom Noe cursed Gen. 9. 25. his country the land of Canaan was after given for a possession to the Israelites famous through all the Scriptures Palestina Iudea or Iewry Samaria Galilee were all parts of this land of Canaan Vers. 7. Seba or Saba as the Greeke writeth it of whom came the Sabaeans who being mixt afterward with other peoples were thereupon called Arabians that is a mixed people for Arab that is Arabia 2 Chron. 9. 14. is written also Aereb 1 King 10. 15. which properly signifieth a mixed-multitude as in Exod. 12. 38. Havilah in Greeke Euila the posterity of this man with his foure brethren following dwelt neere the former Sabaeans and with others many caused the name of their large territories to be called Arabie of the mixture of peoples as before is noted Sheba called also in Greeke Saba his posterity dwelt southward in Aethiopia a rich land The Queene of Sheba came from far to heare the wisedome of Solomon 1 King 10. 1. in the Gospell she is called Queene of the South Mat. 12. 42. Dedan hee is mentioned with his seed among the Merchants in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod called in Greeke Nebrod so in the Hebrew text M. and B. are put one for another as Merodach Esay 39. 1. or Berodach 2 King 20. 12. Nimrod signifieth a Rebell he was the chiefe builder of Babel a mighty-one the Greeke calleth him a Giant Vers. 9. in hunting This the Scripture applyeth to hunting of men by persecution oppression tyranny Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men And Moses in the next verse sheweth how hee hunted for a kingdome which by right pertained not to him seeing he came of Cham the youngest of the three brethren Gen. 9. 24. before Iehovah that is mightily openly and without feare of God as Gen. 6. 11. And so as the Lord tooke notice of his evill 〈◊〉 it is sayd that is commonly said and become a proverbe against all tyrants and persecutors Vers. 10. Babylon in Hebrew Babel which the holy Ghost in Greeke calleth Babylon Rev. 18. 2. A City named of the event because God there confounded their tongues and scattered them Gen. 11. 9. Shinar in Greeke Senaar which is by interpretation She naar That which scattered the inhabitants out of it as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name for otherwise as all other countries were called by the name of their first possessors so this was named the land of Nimrod Mic. 5. 6. But usually it is called Shinar Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse Zach. 5. 11. The same land is also called Chaldea Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur so the Greeke translateth it as if Ashur who was the sonne of Sem v. 22. to avoid Nimrods cruelty went and builded Nineveh and the other Cities and so Iosephus maketh Assur the builder of Niniveh Antiq. l. 1. c. 7. But it may also well be translated hee went forth to Assur that is to Assyria a country lying neere to Shinar or Chaldea having the name of Assur Thus Nimrod hunted from one land to another increasing his dominion So in the Hebrew is to bee understood to as often elsewhere which the Scripture it selfe sheweth as the house 2 Sam. 6. 10. for unto the house 1 Chron. 13. 13. the land 2 Sam. 10. 2 for unto the land 1 Chron. 19. 2. and many the like Niniveh a great City famous by the preaching of the Prophet Ionas Ion. 1. the citie this is added because Rechoboth signifieth also streets but here it is the name of a city which the Greek and Chaldee versions doe confirme as also Gen. 36. 37. Vers. 13. the Ludims that is Lud and his posterity so after Anam and his posterity For besides the Hebrew forme which is plurall the Greeke by article plainly sheweth them to bee peoples not persons The mans name seemeth to be Lud spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. where also Lud the sonne of Sem may be comprehended Gen. 10. 22. and his race the Ludims or Lydians in Ier. 46. 9. Lehabims called Lybians a people in Africa Vers. 14 Philistims or Phylistians a people after much spoken of in Scripture Iudg. 13. and 14. c. These first dwelt with the Caphtorims next mentioned Ier. 47. 4. and were called by their name Deut. 2. 23. and from Caphtor the Lord brought them into Canaan Amos 9. 7. where they remained uncast out of Israel to their great trouble Vers. 15. Sidon of him came the Sidonians and a city in his land was called by his name great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers for ancientness and fame of the builders thereof Qu. Curtius l. 4. This was after allotted to Aser sonne of Israel though they failed in not casting out the inhabitants Iudg. 1. 31. Cheth of whom came the Chethites or Hittites Gen. 15. 20. Vers. 16. the Iebusite that is as the Chaldee paraphrast expresseth the Iebusites Amorites c. the singular number being put for the plurall as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places and the Hebrew text confirmeth this as in a Sam. 5. 6.
of the King a valley not farre from Ierusalem there Absolom set up his pillar 2 Sam. 18. 18. Vers. 18. Melchisedek the Ierusalemy Thargum saith hu Shem rabba this was Sem the great and in Breshith rabba upon this place it is said this Melchisedek was Sem the sonne of Noe. Hee was called Melchisedek that is by interpretation King of justice Heb. 7. 2. and therein was a figure of Christ the King that reigneth in justice Esay 32. 1. as all Kings should be 2 Sam. 23. 3. Psalm 72. 1. 2. c. Other the best and most ancient Hebrew Doctors doe also hold Melchisedek to bee Sem so Pirke R. Eliezer chapt 8. and Thalmud Babyl in Treatise of vowes at the end of Chap. 3. and Ben Syraoh saith Sem and Seth were glorious among men Ecclus. 49. 16. of Salem both the Chaldee paraphrasts say of Ierusalem which is also called Salem in Psalm 76. 3. and it signifieth Peace Heb. 7. 2 which was the summe and end of Christs administration whom Melchisedek figured Ephes. 2. 14 15. 17. So in him justice and peace have kissed Psal. 85. 11. for the worke of justice is peace Esay 32. 17. and he is called the Prince of Peace Esay 9. 6. And the Hebrew Doctors in Echah rabbethi or Comment on the Lamentations say from Esay 9. 6 the name of the Messias is called Salom Peace And Melchisedek his figure here hath nothing to doe with the warres of the nine Kings but governed his realme in peace brought forth bread c. comming to meet Abram that returned from the slaughter of the Kings Heb. 7. 1. so that the bread and wine was to refresh Abram and his men after their travell as David and his people were refreshed in the wildernesse by good men that brought them victuals 2 Sam. 17. 27. 28. 29. and as on the contrary the Ammonites and Moabites might not enter into the congregation of the Lord for ever because they met not Israel with bread and water in the way when they came out of Aegypt Deut. 23. 3. 4. that is because they refreshed them not when they were faint and weary Deut. 25. 18. Melchisedek doing this as he was King the Apostle being to treat of Christs Priesthood in speciall therefore passeth it over Heb. 7. 1. Albeit even in this action Melchisedek may be minded as a figure of Christ who taketh away the hunger and thirst of all that beleeve in him Ioh 6. 35. 〈◊〉 he a Priest or as the Greeke addeth he was a Priest but the word he sometime signifieth a continuance in the same estate as in Psal. 102. 2◠thou he that is thou art the same Heb. 1. 12. and of Melchisedek it is said that being made like to the Sonne of God he abideth a Priest continually Heb. 7. 3. And the Iew Doctors in Thalmud treat of vowes chap. 3. scan the text thus He a Priest and not his seed A Priest or Sacrificer in Hebrew Cohen hath the name of Ministration Esay 61. 6. 10. and so the Chaldee paraphrast calleth him here Meshamesh that is a Minister before God most-hye but a principall minister or officer next under God as in 2 Sam. 8. 18. Davids sonnes are called Cohens for which is written in 1. Chron. 18. 17. that they were the first at the Kings hand that is the chiefe about the King The Greek word Hiercus which the Apostle useth in Heb. 7. hath the name of sacrificing or doing sacred that is holy workes This Priesthood of Melchisedek was a figure of Christs as David saith Psal. 110. 4. Iehovah sware and will not repent thou art a Priest for ever according to the order of Melchisedek Which words of David are applyed unto Christ both by our Apostle in Heb. 7. and by the Hebrew Doctors as in Breshith rabba upon Gen. 14. alledging that in Psal. 110. 4. it is said Who is he He is the King Christ of whom it is written Zach. 9. 9. behold thy King commeth unto thee he is just and having salvation It was also the ancient manner in other nations for Kings to be sacrificers as Aristotle sheweth in Polit. b. 3. c. 10. b. 7. c. 9. and Plutarch in Quest. Rom. of God le Ael eljon to the Mighty the High which the Apostle following the Greeke version translateth of God most high Heb. 7. 1. And here the name Ael the mighty God is first used in the history of Abrams victory see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations who then were worshipped Esay 41. 5. 7. 29. The Hebrewes observe that this word Ael in many places signifieth the property of mercy as Eli Eli c. Psal. 22. 2. The Lord is Ael God and hath given light unto us Psal. 118. 27. and the like R. Menachem on Gen. 14. Vers. 19. he blessed this was a worke of the Priests office to blesse in the name of God for ever 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name without all contradiction the lesse is blessed of the better though Abram had the promises Heb. 7. 6. 7. and herein he figured Christ sent of God to blesse us in turning every one of us from our iniquities Act. 3. 26. Luke 24. 50. Blessed be c. This manner of blessing though uttered prayer wise implyeth an assured promise as being done by an holy person in the name of God To teach this where one Prophet expresseth Davids words thus bee thou pleased and blesse and let the house of thy servant be blessed 2 Sam. 7. 29. another recordeth them thus it hath pleased thee to blesse c. 1 Chron. 17. 2. of God or to God as also the Greek saith but the Chaldee translateth it before God it meaneth great spirituall and heavenly blessings from God and making us acceptable to God in Christ Ephes. 1. 3. 6. Alike blessing is on all Gods people Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2. Vers. 20. blessed be God that is thanked or praised for blessing upon men from God signifieth good things powerfully bestowed on them Deut. 28. 2. 3. 4. but blessing of God from men is reverend thankesgiving so where one Evangelist saith that Iesus blessed Mat. 26. 26. another saith hee gave thankes Luke 22. 19. enemies or distressers Melchisedek or Sem respected the injury done to Abram the blessed of the Lord and was not offended at the slaughter of his owne children the Elamites that had captived Lot vers 1. 14. 17. he gave that is Abram gave whereupon the Apostle biddeth us consider how great Melchisedek was to whom even the Patriarch Abram gave the tenth Heb. 7. 4. Hee being partaker of Melchisedeks spirituall things his duty was also to minister unto him in carnall things Rom. 15. 27. tenth or tithe one of ten saith the Chaldee paraphrast This was a signe of homage and thankfulnesse to God for as tribute is
they are essentiall formes created without any materiall sustance or body And whereas the Prophets say they saw an Angel like fire and with wings c. it is all spoken of propheticall vision and by way of darke-parable Also that the Angels are lower and higher one than another not in highnesse of place as when one man sits above another but as we speake of two wise men which excell one another in wisedome that that man is higher then this Likewise that there are tenne names that Angels are called by and accordingly ten degrees of them and the tenth called Men are the Angels which spake with the Prophets appeared unto them in propheticall visions for which cause they are called men as Maimony sheweth in Misneh in Iesudei hatorah chap 2. That there are even ten degrees of Angels the holy Scriptures shew not but degrees there are as the Apostle mentioneth Angels Principalities Powers Thrones Dominions Rom. 8. 38. Col. 1. 16. Howbeit we are warned not to intrude into those things which we have not seene Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe who is the Angel of the Couenant Mat. 3. 1. and of Gods face Esay 63. 1. in whom Gods name is Exod. 23. 20. And this Angel which here found Hagar speaketh as God I will multiply vers 10. and shee calleth him Iehovah verse 13. of Shur that is leading towards Shur which was a City in the wildernesse betweene Canaan and Egypt called the desert of Shur Exod. 15. 22. wherein was scant of waters So that Agar was fleeing into her native Countrey and in this wildernesse her posteritie after dwelt Gen. 25. 18. Vers. 9. humble or submit thy selfe This word is also used for humbling our selves before God with prayer fasting and suffering afflictions as Hest. 8. 21. Dan. 10. 12. 1 King 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse Tit. 2. 9. 1 Pet. 2. 18. so the Law which is Agar mystically is as a seruant to the Covenant of Grace in Christ under which all ought to submit themselves to the justice of God Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply that is I will surely much multiply see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God and propresieth of the many that should be Agars seed both in the flesh and in the allegorie that should seeke for justice by the works of the Law as did the Israelites Rom. 9. 31 32. and 10. 2. 3. 21. Vers. 11. shalt beare or shalt very shortly bring forth The originall word implyeth both the time present and to come noting the soone accomplishment So in Iudg. 13. 7. Ismael that is God hath heard to weet thy affliction This sheweth the effect of the law which was added because of transgressions Gal. 3. 19. and giveth knowledge of sinne Rom. 3. 20. and so causeth wrath Rom. 4. 15. whereby the conscience being afflicted calleth upon God for grace and is heard Rom. 7. 7. 8-24 25. Gal. 3. 24. heard or hearkened unto meaning the praiers made in her affliction as the Chaldee translateth it hath receiued thy prayer Vers. 12. a man like a wild asse or as the Chaldee expoundeth it a wild-asse among men the Greeke saith onely a wild man This was first accomplished in Ismaels person who dwelt in the wildernesse as a salvage and was a warlike man Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called Sarkain Saracens that is by interpretation Theeves or Robbers Spiritually this signified the wilde and fierce nature of man which by the law cannot bee tamed but is made more rebellious for when the commandement commeth sinne reviveth and worketh death in us by that which is good that sinne by the Commandement might become exceeding sinfull Rom. 7. 9. 13. The wild asse liveth in the wildernesse and mountaines is a beast of an untamed nature and unserviceable to man Iob 39. 8 9 10 11. therefore the Prophet likeneth rebellious Israel to a wild asse Ier. 2. 24. and the nature of the wilde asse is opposed as signifying our unregenerate estate to the nature of a man in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel Phere Adam a Wild-asse Man so Israel on the contrary are named by the Prophet Tson Adam Sheep for men or Men like a Flocke Ezek 36. 37. 38. to signifie our renewed nature in Christ whose Sheep weare by faith and obedient to his voyce Ioh. 10. 3. 16. Mahomet the false Prophet of the Turkes and curse of the world he had his generation from this wild-asse Ismael against all or against every man it meaneth warres and fighting before that is neere unto and in the sight of his brethren see Gen. 25. 18. Vers. 13. Iehovah the Angell is so called which seemeth to intimate this to bee no creature but Christ himselfe who is called an Angel as is noted on vers 7. The Chaldee translateth it she called on the name of the Lord and Thargum Ierusalemy saith shee prayed in the name of the word of the Lord that was revealed to her and said Blessed art thou ô God c. God that seest me or God of sight of vision which is more generall as the Chaldee paraphraseth the God that seest all Gods seeing is often mentioned in respect of afflictions as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend from the Angels speech in vers 11. here seene The Greeke translateth for I have openly seene him that appeared unto me In this sense she magnifieth Gods mercy for letting her have so cleare a sight of him which is more then the hearing of him Iob 42. 5. and so here in the desert is opposed to her master Abrams house where visions were more usuall Or by seeing may be meant the discerning of her evill plight and her reviving after affliction as in 1 Sam. 14. 29. so the Chaldee translateth Loe I doe beginne to see after that hee appeared unto me Or seeing may meane living after the sight of God whereat men were afraid they should die Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne elsewhere seemeth to signifie living Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me or after the vision Vers. 14. was called Hebr. he called that is everie one not restraining it to any one person This the Scriptures elsewhere manifest as hee called 2 Sam. 5. 20. is by another Prophet written they called 1 Chron. 14. 11. and they had anointed David 2 Sam. 15. 17. that is David was anointed 1 Chron. 14. 8. they buried him 2 Chron. 9. 31. that is he was buried 1 King 11. 43. they brought children Mark 10. 13. that is children were brought Mar. 19. 13. and many the like See Gen. 2.
20. Exod. 15. 23. Beer-lachai roi that is The well of him that liveth that seeth me The Chaldee expounds it The well whereat the Angell of life appeared This name was given it for a memoriall of Gods mercy to all posterity with whom is the well of life and in whose light we see light Psal. 36. 10. Kadesh called also Kadesh-barnea Numb 32. 8. and 13. 27. Bered in Greeke Barad wee find it not elsewhere The Chaldee calleth it Chagra Vers. 15. Abram called by this it appeareth that Hagar beleeved and obeyed the Angels word and returned to Abrams house who in likelihood upon her relation gave his sonne the name appointed by the Angell So Ismael is the first man in the world whose name was given him of God before he was borne Vers. 16. old Hebr. sonne of 86 yeeres see Gen. 5. 32. Thus long Abram had lived altogether childlesse and yet he waited 14 yeeres moe before the child of promise was borne Gen. 21. 5. and for the space of thirteene yeeres after this God keepeth silence and the Scripture mentioneth no speech at all of God unto Abram so exercised hee the faith and patience of his servant and taught him that the fleshly generation commeth in time before the spirituall for that is first which is naturall and afterward that which is spirituall 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai till the promised seed was come and then Ismael was put away with his mother Gen. 21. 10. 14. even so the service of the Law is needful for the Church till Christ be come and formed in us and we by him doe bring forth fruit unto God Rom. 7. 4. Gal. 4. 1. 5. 19. 31. CHAP. XVII 1 God reneweth his covenant with Abram 5 changeth his name into Abraham in token of a greater blessing 10 and instituted the covenant of Circumcision 15 Sarai her name is changed into Sarah and she blessed 17 Isaak is promised 23 Abraham and Ismael and all the males in Abrahams house are circumcised ANd Abram was ninety yeeres and nine yeeres old and Iehovah appeared unto Abraham and said unto him I am God Almighty walke thou before me and bee thou perfect And I will give my covenant betweene mee and thee and will multiply thee in very much abundance And Abram fell upon his face and God spake with him saying As for me behold my covenant is with thee and thou shalt be a father of a multitude of nations And thy name shall not any more bee called Abram but thy name shall bee Abraham for a father of a multitude of nations have I given thee to be And I will make thee fruitfull in very much abundance and will give thee to become nations and Kings shall come out of thee And I will establish my covenant betweene mee and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land of thy sojournings all the land of Canaan for an everlasting-firme-possession and I will bee a God unto them And God sayd unto Abraham and thou shalt keepe my Covenant thou and thy seed after thee in their generations This is my covenant which yee shall keepe betweene me and you and thy seed after thee that every male among you be circumcised And ye shall circumcise the flesh of your superfluous-foreskin and it shall be for a signe of the covenant betweene me and you And a sonne of eight dayes shall be circumcised among you every male in your generations the child of the house and hee that is bought with money of any strangers sonne which is not of thy seed The child of thy house and he that is bought with thy mony shall be circumcised with circumcision and my covenant shall bee in your flesh for an everlasting covenant And the uncircumcised male whose flesh of his superfluous fore-skinne shall not bee circumcised that soule shall even be cut-off from his peoples hee hath broken by covenant And God said unto Abraham Sarai thy wife thou shalt not call her name Sarai but Sarah shall her name be And I will blesse her and will give thee a sonne also of her and I will blesse her and she shall be to nations Kings of peoples shall bee of her And Abraham fell upon his face and laughed and he said in his heart shall a child be borne to him that is an hundred yeeres old and shall Sarah that is ninety yeeres old beare And Abraham sayd unto God O that Ismael might live before thee And God said In deed Sarah thy wife shall beare thee a son and thou shalt call his name Isaak and I will establish my covenant with him for an everlasting covenant to his seed after him And for Ismael I have heard thee behold I bless him and will make him fruitfull and will multiply him in very much abundance twelve Princes shall he beget and I will give him to be a great nation But my covenant will I establish with Isaak whom Sarah shal beare unto thee at this set time in the yeere next after And he made an end of speaking with him and God went up from Abraham And Abraham tooke Ismael his sonne and all the children of his house and all that were bought with his money every male among the men of Abrahams house and he circumcised the flesh of their superfluous-foreskin in this selfesame day as God had spoken with him And Abraham was ninety and nine yeeres old when hee was circumcised in the flesh of his superfluous-foreskin And Ismael his sonne was thirteen yeeres old when he was circumcised in the flesh of his superfluous-foreskinne In this selfe same day was Abraham circumcised and Ismael his sonne And all the men of his house children of the house and the bought with money of the strangers son they were circumcised with him Annotations OLd Hebr. sonne of 99 yeeres that is going in his 99 yeere see Gen. 5. 32. and the last note of the former chapter Almighty or Alsufficient in Hebrew Shaddai that is he who is or hath sufficiency or most abundant and able to goe through all things both in mercy and judgement to which the Scripture hath reference when it saith Shod destruction shall come from Shaddai the Almighty Esay 13. 6. Walke thou or walke pleasingly as the Greeke translation implyeth see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou This walking comprehendeth both true faith Heb. 11. 5. 6. and carefull obedience to Gods commandements Wherefore that which is writen 1 King 8. 25. to walke before me as thou hast walked before me is expounded in 2 Chron. 6. 16. to walke in my Law And this in Luke 1. 6. is explained to be all the commandements and ordinances of the Lord. perfect or intyre upright and as the Greek saith unblameable See Gen. 6. 9. Vers.
Vers. 28 toward Hebr. on the face of Sodom so after the smoke a visible signe of the fire and judgement consuming them and a fearfull change of this pleasant land which was before like the garden of the Lord like Eden Gen. 13. 10. So in the City of Antichrist spiritually called Sodom Rev. 11. 8 where first the smoke of heresies had arisen like the smoke of a fornance which darkned Sunne and ayre Rev. 9. 3. after there did arise the smoke of her burning which went up for evermore Rev. 18. 9. 18. and 19. 3. The Greeke here translateth a flame went up out of the land as the vapour of a fornace Vers. 29. destroyed Hebr. corrupted see Gen. 6. 13. Abraham for whose sake Lot his nephew fared the better as before Gen. 14. 14. 16. according to the promise Gen. 12. 3. and the intercession of Abraham Gen. 18. 23. c. in the which that is in one of the which in Sodom Things spoken as of many are often meant but of one see Gen. 46. 23. in the notes Vers. 30. in the mountaine where God appointed him at first vers 17. but then he pretended danger and prayed against it vers 19. now hee feareth to dwell in Zoar which he had chosen and God had granted him and of himselfe goeth to the mount shewing much weaknesse Vers. 31. in the land of Canaan or in the earth She seemes to intend no godly man with whom they might marry otherwise shee might know there was people in Zoar and other places to come in that is to company with us see Gen. 6. 4. Vers. 32. and keepe-alive or that wee may keepe alive seed that is children as the Chaldee paraphrast hath it Vers. 37. Moab by interpretation Of the father so the Greeke addeth Moab saying of my father of Moab that is of the Moabites as the Greek and Chaldee doe expresse The Hebrew useth to call all posterity by the fathers name as Iaakob and Israel for the Iaakobites and Israelites Gen. 34. 7. and 49. 7. Ismael for the Ismaelites Gen. 28. 9. Edom for the Edomites Gen. 36. 9. Aaron for the Aaronites 1 Chron. 12. 27. and 27. 17. and many the like The Hebrew text often explaineth this by adding the word sonnes or house or the like as 1 King 12. 18. all Israel stoned him for which in 2 Chron. 10. 18. is written the sonnes of Israel And 2 Chron. 11. 1. to fight against Israel for which in 1 King 12. 21. is written against the house of Israel Againe all Israel came 2 Chron. 10. 3. that is all the congregation of Israel 1 King 12. 3. These Moabites soone fell from the faith of God and became idolaters the people of Chomsh and Baal peor Num. 21. 29. and 25. 1. 2. 3. and dwelling neere the land of Canaan were enemies to Abrahams children as the Scriptures often mention Num. 22. Iudge 3. 14. c. Vers. 38. Ben ammi by interpretation Son of my people in Greeke Amman sonne of my kinred in both names there was a memoriall of their incestuous procreation which the daughters it seemeth boasted of as having children of their owne godly kinne not of the faithlesse and cursed nations the sons of Ammon that is according to the Greek the Ammonites as those whom the Prophets usually call sonnes of Israel the Apostles sometime call Israelites Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab neere Canaan and became partners with Moabs idolatry and enemies to Israel Iudg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations many things are spoken in the Scripture whose originall Moses therefore describeth here CHAP. XX. 1 Abraham sojourneth in Gerar 2 saith againe that his wife is his sister 3 Abimelech for taking her is in a dreame threatned of God 4 Abimelech excuseth himselfe unto the Lord 9 rebuketh Abraham 14 restoreth Sarah 16 and reproveth her 17 He and his are healed by Abrahams prayer ANd Abraham journeyed from thence to the South country and dwelled betweene Kadesh and Shur and sojourned in Gerar. And Abraham said of Sarah his wife she is my sister and Abimelech King of Gerar sent and tooke Sarah And God came unto Abimelech in a dreame by night and he said to him Behold thou art a dead man for the woman which thou hast taken for she is maried to an husband And Abimelech had not come-neere unto her and he said Lord wilt thou slay also a just nation Said not hee unto me she is my sister and shee even shee also said he is my brother in the perfection of my heart and in innocency of my hands have I done this And God said unto him in a dreame I also doe know that in the perfection of thy hart thou hast done this and I also withheld thee from sinning against mee therefore I gave thee not to touch her And now restore thou the wife of the man for he is a Prophet and hee shall pray for thee and live thou and if thou restore her not know thou that dying thou shalt dye thou and all that are thine And Abimelech rose-early in the morning and called all his servants spake all these words in their eares and the men were sore afraid And Abimelech called Abraham said to him what hast thou done unto us and what have I sinned against thee that thou hast brought on mee and on my kingdome a great sinne Thou hast done unto mee deeds that should not bee done And Abimelech said unto Abraham what sawest thou that thou hast done this thing And Abraham sayd because I sayd Surely there is no foare of God in this place and they will kill me for my wives sake And yet truly shee is my sister the daughter of my father but not the daughter of my mother and she became my wife And it was when they even God caused me to wander from my fathers house then I said unto her this is thy kindnesse which thou shalt doe unto me at every place whither wee shall come say thou of mee hee is my brother And Abimelech tooke sheepe and oxen and men servants and women servants and gave unto Abraham and restored to him Sarah his wife And Abimelech said Behold my land is before thee dwell thou in that which is good in thine eyes And unto Sarah hee said Behold I have given a thousand shekels of silver to thy brother behold he is to thee a covering of the eyes unto all which are with thee and all that thou maist be rebuked And Abraham prayed unto God and God healed Abimelech and his wife and his women-servants and they bare children For Iehovah had closing closed-up every wombs in the house of Abimelech because of Sarah Abrahams wife Annotations I Ourneyed or removed to weet from the okes of Mamre Gen. 18. 1. country or land of the south that is the south part of the land of Canaan see Gen. 12. 9. Kadesh see Gen. 16. 14. 7. Gerar a country of
hath beene my helpe Vers. 7 ten times in his sixe yeares service ten here may be put for many times so in Iob 19. 3. given that is suffred See Gen. 20. 6. Vers. 9. God hath so it was not by Iakobs fraud as his brethren unjustly calumniated him vers 1. neither used he that art of putting rods into the troughes Gen. 30. 37. but by Gods direction Vers. 10. a dreame sent of God as Gen. 28. 12. hee-goats and rammes as the Greeke expresly addeth By this he was taught that the generation of cattell in that manner was by the instinct of God for to inrich Iakob grisled or haile-spotted that is having many white spots like haylestones for so the Hebrew and Chaldee words import The Greeke expounds it sprinkled as with ashes It may be also to signifie that this was Gods worke as the haile falleth from heaven Such was the colour of certaine horses that Zachary saw in a vision Zach. 6. 3. Vers. 11. Angel called in verse 13. the God of Bethel that is Christ. So after Gen. 48. 16. The Hebrew Doctors also name this Angell Michael â—irkei R. Eliez c. 36. Vers. 12. he-goats the Greeke againe addeth and rammes cattell or flocke which the Greek translateth sheepe and goats the Hebrew comprehendeth both as Levit. 1. 10. Vers. 13. the God Heb. El Beth-el that is the God of the house of God which the Chaldee expoundeth thus the God which appeared unto thee in Beth-el the Gâ—eeke thy God which appeared unto thee in Gods place God here manifest thâ— that hee accepted the service which Iakob used in consecrating Bethel Gen. 28. 18. 19 22. and was mindfull of his promises there made vers 15. kinred or nativity generation as the Greeke translateth adding moreover and I will be with thee as was in verse 3. Vers. 14 for us or to us these words may imply both that they had no hope of benefit from their father and that they had no mind any longer to continue with him out to depart Compare 1 King 12. 16. and the law in Gen. 2. 24. Laban is set forth in this history as a picture of a man covetous envious injurious unthankfull and unnaturall besides his idolatry and hypocrisie By such a miser was Iakobs faith and patience exercised twenty yeeres Vers. 15. of him or to him meaning that he had dealt with them as strangers rather then as children sold us for fourteene yeeres service by thee our husband eating he hath eaten that is quite eaten up and consumed or greedily eaten Or questionwise should hee eate that is consume us quite For by often changing Iakobs wages hee sought to have inriched himselfe with the extreme poverty of his daughters money Hebr. silver used here generally for their price which hee had turned to his owne profit or figuratively the meats and commodities bought with such money as was due to them for their husband service besides their owne portions Vers. 16. riches the Greeke addeth and glory as verse 1. Vers. 18. substance or gathered-goods see Gen. 12. 5. Thus also Iakobs children went with all their goods out of Aegypt Exod. 10. 26. Padan Aram that is as the Greeke hath it Mesopotamia Vers. 19. Teraphims the Greeke here translateth them Idols the Chaldee Images Laban calleth them his gods vers 30. and that they were images or representations used in divine worship other Scriptures also doe confirme Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them and had oracles Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greeke in Hos. 3. 4. translate it declarers or manifesters to weet of hidden things They were greatly displeasing to the true God 1 Sam. 15. 23. and therefore were by the godly rooted out 2 King 23. 24. Sometime the Greeke version keepeth the originall name Theraphein Iudg. 17. and of it the Heathen Greekes framed the word Therapeuein for to signifie the service or worship of their gods and using to consult with such for recovery of their health as Ahazjah did with Beelzebub 2 King 1. 2. they applied the Greek word Therapeuin for to heale oâ— cure diseases An ancient Rabine saith What were those Teraphims They killed a man that was a first borne sonne and tooke off his head and salted it with salt and with oile and wrote upon a plate of gold the name of an uncleane spirit and put it under the tongue thereof and set it up on a wall and lighted candles before it and bowed themselves downe unto it and it spake unto them as it is written in Zach. 10. 2. the Teraphims haue spoken vanitie Pirkei R. Eliezer ch 36. It is more likely they were Images in the shape of men as may be gathered by 1 Sam. 19. 13. 16. Vers. 20. stale from the heart that is stale or conveyed away himselfe without the knowledge or consent of Laban For the heart is the seat of knowledge and understanding Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale translateth hid and the Chaldee saith Iakob concealed it from Laban The word from is here to be understood as afterward in vers 26. 27. where this speech is opened and sometime the Scripture it selfe supplieth this and the like wants as in 2 Chron. 6. 33. heare thou from the heavens whereas the same speech being written in 1 King 8. 43. the word from is wanting Otherwise to steale the heart meaneth priâ—â—ly to draw the heart and affection unto one as in 2 Sam. 15. 6. Or if here we so read it stale the heart of Laban the meaning is he caried away and deceived him of that which his heart did expect and affect namely more wealth by Iakobs service c. And so it is a Syriak phrase not much differing from that in 2 Cor. 12. 16. I caught you with guile where the Syriak translateth I stale you with guile And stealing is used for carying away Iob 21. 18. Vers. 21. the river Euphrates as the Chaldee explaines it which was betweene Chaldea and Canaan Ios. 24. 2. 3. set his face that is his affections and actions without declining to any other way Therefore the Greeke translateth it hormesen which signifieth an earnest violent running thitherward The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead in Greeke Galaad It was a goodly mountaine adjoyning next to Lebanon beneath which mount was a fertile country called also the land of Gilead Ier. 22. 6. Deut. 34. 1. They were stored with balme myrrh and other spicerie Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell and were afterwards taken from the Amorites and given partly to the sonnes of Reuben and Gad and partly to the sonnes of Manasses for inheritance Song 4. 1. Numb 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name one of Iakobs posteritie Num. 26. 29. Vers. 22. the third day
wealth for justice and judgment and the like See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth 4. 1. 11. Vers. 21. large of spaces Hebr. of hands meaning large and spacious or roomthy inough Vers. 23. consent the Greeke saith bee like unto them in this Vers. 24. went out that is dwelt and conversed there see Genes 23. 10. were circumcised which being done without the knowledge and faith of God was a profanation of this seale of the righteousnesse of faith Rom. 4. 11. and was not let goe unpunished of God vers 25. Verse 25. were sore with the wound of circumcision which as other wounds was most fore on the third day as the Chaldee translateth when their paines were strongest upon them in confidence that is confidently boldly and securely or safely as the Greeke translateth because the wounded men could not resist them The Chaldee referreth this to the citie which dwelt securely as Iudg. 18. 7. So it noteth both the boldnesse of Iakobs sons and security of the Sechemites Vers. 26. edge Hebr. mouth of the sword These things were done without Iakobs knowledge or consent Gen. 49. 6. Vers. 27. The sonnes the other brethren besides Simeon and Levi vers 25. they had that is one of them Sechem had the other repressed it not So in Israel the fact of one man was sometime imputed to the generall Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because al nations were bound to punish malefactors as is before observed on Gen. 9. 4. the Hebrew Doctors write that for this the men of Sechem were guilty of death because Sechem committed rape and they saw and knew it did not judge him for it Maimony in Misn. treat of Kings ch 9. S. 14. Vers. 29. wealth or power The word comprehendeth all wherein a mans power and strength consisteth not onely strength in body but helpe by others as an army of men 1 Sam. 10. 26. and riches which many make their strength and whereby men are inabled to doe much Prov. 10 15. but are indeed gotten by the power of God Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greeke in this place translateth it bodies which seemeth to meane servants as in Rev. 18. 13. the Chaldee riches little-ones The word being of the singular number meaneth generally the multitude of little children male and female Num. 31. 17. 18. in the house that is in any house therfore the Greek translateth in the houses Vers. 30. troubled me This word meaneth not onely disquietnesse of minde but danger also to be destroyed by those with whom he lived before in peace the Greeke translateth yee have made me odious So Achan troubled Israel and was himselfe troubled that is destroyed see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life For this fact of theirs Iakob deprived these his two sonnes of the birthright which else they might have injoyed Gen. 49. 5. 7. that in them the proverbe was fulfilled he that troubleth his owne house shall inherit the winde Prov. 11. 29. to stinke that is to be loathsom and as the Chaldee explaineth put enmity betweene me and the people The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainely opened in Exod. 5. 21. you have made our savour to stinke few in number so the Chaldee translateth it the Hebrew is methei mispar men of number and the Chaldee a people of number that is easily numbred a few a small company as the phrase is explained in Deut. 26. 5. men of fewnesse that is a few men So in Deut 4. 27. Ier. 44. 28. The contrary is without number when many is meant 2 Chro. 12. 3. my house the Chaldee addeth the men of my house Vers. 31. Should he deale or doe A stubborne answer whereby they sought to defend their fact which Iakob upon his death-bed cursed Gen. 49. 7. Harlot In the Hebrew Zonah the first letter is extraordinarily great for some hidden meaning What if it be to signifie the stout and big words of these yong men to their father So a little letter is vsed before in Gen. 23. 2. to signifie moderation without excesse in Abrahams weeping CHAP. XXXV 1 God sendeth Iakob to Bethel 2 He purgeth his house of Idols 6 He buildeth an altar at Bethel S Deborah Rebekahs nurse dieth at Allon bacuth 9 God blesseth Iakob at Bethel 16 Rachel trauelleth of Benjamin and dieth in the way to Ephrath 22 Rubenlieth with Bilhah his fathers concubine 23 The twelve sonnes of Iakob 27 Iakob commeth to Isaak at Hebron 28 The age death and buriall of Isaak ANd God said unto Iakob arise goe-up to Bethel and dwell there and make there an altar unto God that appeared unto thee when thou fleddest from thy face of Esau thy brother And Iakob said unto his house and unto all that were with him Put-away the strange Gods that are among you and clense your selves and change your garments And let us arise and goe-up to Bethel and I will make there an altar unto God that answered me in the day of my distresse and hath beene with me in the way which I have gone And they gave unto Iakob all the strange Gods which were in their hand and the earrings which were in their eares and Iakob hid him under the oke which was by Sechem And they journeyed and the terror of God was upon the cities which were round about them and they did not pursue after the sonnes of Iakob And Iakob came to Luz which is in the land of Canaan that is Beth-el hee and all the people that were with him And he builded there an altar and called the place El Bethel because there they even God was revealed unto him when hee fled from the face of his brother And Deborah Rebekahs nurse dyed and she was buried beneath Bethel under an oke and hee called the name of it The oke of weeping And God appeared unto Iakob againe when he was come out of Padan Aram and blessed him And God said unto him thy name hath beene Iakob thy name shall not be called any more Iakob but Israel shall be thy name and he called his name Israel And God said unto him I am God almighty be thou fruitfull and multiply a nation and an assembly of nations shall bee of thee and kings shall come out of thy loines And the land which I gave to Abraham and to Isaak to thee will I give it and to thy seed after thee will I give the land And God went-up from him in the place where hee spake with him And Iakob set-up a pillar in the place where hee spake with him a pillar of stone and he powred-out a drink-offring thereon and he powred oile thereon And Iakob called the name of the place where God spake with him Bethel And they journeyed from Bethel and there-was
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
signe of their destruction if they obeyed not for the desolation of a Countrey is signified by the dwelling of dragons there Mal. 1. 3. Esay 13. â—0 22. Psal. 44. 20. See also the notes on Exodus 4. 3. Vers. 11. wise men Philosophers of these see Genesis 41. 8. sorcerers or witches such as do bewiteh the senses and minds of men by changing the formes of things to another hue And from the Hebrew Cashaph which hath the signification of changing or turning the Greekes have formed their word Bascaino and the Latines Fascino which is to bewitch it is used for unlawfull devillish Arts and Artizens such as Gods Law condemneth and punisheth with death Deut. 18. 10. Exod. 22. 18. and applyed to false teachers and their crafts Gal. 3. 1. Rev. 18. 23. these Egyptian sorcerers were types of seducers who resist the truth as Iannes and Iambres withstood Moses here 2 Tim. 3. 8. where Paul setteth downe the names of the chiefe of these sorcerers as they were kept in the Iewes private records For so to this day in their Babylonian Thalmud tract Menachoth chap. 9. they shew how Iohanne and Mamre chiefe of the sorcerers of Egypt withstood and mocked Moses saying thou bringest straw into Aphraim as water into the sea for they thought he did his miracles by sorcerie whereas the land of Egypt was full of sorcerers This Mamre was also an Amoritish name Gen. 13. 18. called in Greeke Mambree and by Paul Iambres in 2 Tim. 3. 8. where the Syriacke writeth Ianbres for letters are often changed euen in the same tongue as Merodach Esay 39. 1. or Barodach 2 King 20. 12. Nemuel 1 Chro. 4. 24. or Iemuel Exod. 6. 15. and many the like And that not Paul onely but the Iewes commonly so named them appeareth also by a Chaldee paraphrase of the law that goeth under the name of Ionathan there upon this place of Exodus their names are written Ianis and Iambres and in another Hebrew commentarie on the Law called Thanchuma in fol. 40. they are named Ionos and Iombros Among the heathens also their memorie continued though corrupted for Plinie in nat hist. lib. 30. cap. 1. speaketh of Moses and Iamnes and Cabala or as some read it Iotape whom he calleth Iewes by whom Magicke was used And Origen against Celsus lib. 4. sheweth how Numenius a Pythagorean Philosopher speaketh of Moses miracles in Egypt and his resistance by Iannes and Mambres magicians Apuleius also a Latine Philosopher in his second Apologie mentioneth one Ioannes among the chiefe Magicians that their names as it seemeth were renowmed over all magicians see the notes on Gen. 41. 8. inchantments or secret sleights jugglings A word not used in this sense save here and in verse 22. and it hath the signification of secret and close conveyance or of glistering like the flame of a fire or sword as Gen. 3. 24. where with mens eyes are dazled And by this word God putteth difference betweene Moses miracles which were done in truth and theirs done by flieght or sorcery which were also figures of the signes and lying wonders that Antichrist worketh 2 Thessal 2. 9. whose Church is called Egypt Revel 11. 8. their rods that is their dragons made of rods or if they were all turned to rods againe it was the greater miracle But by comparison with Exod. 4. 4. it is most likely it was a serpent till Aaron tooke it into his hand againe And here Moses and Aaron doe overcome Iannos and Iambres at the first in that wherin they most excelled so they that are of God overcome Antichrist for greater is he that is in them than he that is in the world 1 Ioh. 4 3. 4. Vers. 13. waxed strong or hard both by his own impenitency Rom. 2. 5. and Gods just worke in him Exod. 4. 21. Vers. 14. heavy by reason of the hardnesse of it and so unfit to bee lifted up unto the obedience of my word This heauinesse when it is spoken of eies eares hands heart or the like signifieth the dulnesse and unfitnesse to do that which men ought Gen 48. 10. Zach. 7. 11. Exod. 17. 12. Luk. 21. 34. And this in Pharaoh is after said both to bee done of himselfe Exod. 8. 32. and of God Exod. 10. 1. Vers. 17. I smite Aaron it was that smote vers 19. but God by Moses commanded it therefore he principally smote and the rod is said to bee in his hand The Scripture somtime explaineth this as he called Matt. 20. 32. that is he commanded to be called Mar. 10. 49. and he gave Mar. 15. 45. that is he commanded to be given Matt. 27. 58. See also the notes on Gen. 39. 22. and 48. 22. And God fore-telleth the plague before hee brings it to wame him in mercie but useth the time present I smite or am smiting to signifie judgement to bee at hand So Exod. 8. 2. Ver. 18. be wearied both by digging round about the river for waters as vers 24. and being grieved and loathing the waters turned to blood which they shall not be able to drinke as in vers 21. and so the Greek here translateth they shall not bee able to drinke And this plague being threatned to the Egyptians onely it is to be thought the Israelites in Gosen were free froÌ„ this as from other plagues following Exod. 8. 22. and 9. 26. and 10. 23. And so the Hebrew Doctors say the plague of blood was blood to the Egyptians and water to the Israelites R. Elias in Sepher reshith chocmah treat of Love ch 7. Here God proceedeth in his worke from signes and wonders to plagues and punishments tenne whereof he bringeth upon Egypt before the Israelites were let goe out of their bondage as there are seven plagues wherewith the spirituall Egypt of Antichrists church is smitten in Revelat. 16. These ten plagues the Hebrew Doctors summe up in tenne letters the first of all their names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they meane Blood Frogs and Lice a Mixed swarme Murraine that beasts annoyd Boyles Haile and Locusts Darknesse thicke and First-borne all destroy'd Vers. 19. gathering together that is place of gathering as the Chaldee expounds it the word which is used in Gen. 1. 10. and implieth lakes peoples pits ditches and vessels as after is explained in the end of this verse See also Levit. 11. 36. vessels this word is expressed in the Chaldee and is necessarily implyed in the Hebr. as a thousand 2 Sam. 8. 4. for a thousand charrets 1 Chron. 18. 4. the first Mat. 26. 17. for the first day Mar. 14. 12. and many the like Vers. 20. he lift up the Greeke explaineth it Aaron lift up his rod. to blood as the Egyptians had shed the blood of the children of Israel drowning them in the river Exod. 1. 22. so in this first plague God rewardeth that by turning their waters into blood which R. Menachem on this place saith signified mercy turned unto them to judgement So upon
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli 〈…〉 fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse 〈◊〉 the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ou◠〈◊〉 their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ— 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property 〈◊〉 judgement signified by the rocke into the proper 〈…〉 mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati 〈…〉 which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâ—ah that is Contention or â—itter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para 〈…〉 that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bâ—â—aleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâ—ft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
Plinie in his â—at hist. b. 19. ch 1. sheweth to grow in Egypt on a shrub called Xylon or Gossipian whereof soft and white l 〈…〉 en stuffe was made whereof the Priests of Egypt delighted to weare And this linnen Xyl 〈…〉 n they thinke to be the stuffe that was died blew purple and scarlet Byss is also a silken linnen white pure and bright and hath the name originally of whitenesse and signified the graces and justifications of the Saints Rev. 19. 8. 14. Ezek. 16. 10. haire whereof a covering was made for the Tabernacle Exod. 26. 7. 13. The word haire is added also in Greeke necessarily understood in the Hebrew see Gen. 42. 33. Vers. 5. Tachash skinnes This the Greeke interpreters translate blew or violet colour skinnes The Tachash was a beast of whose skin fine shooes were made Ezek. 16. 10. and save there no mention is made in Scripture of this beast but in this historie of the Tabernacle whose upper covering was made of the skins of the Tachash Exod. 26. 14. Of the Hebrew name seeme to bee derived the Germane Tachs and Latine Taxo which wee English the badger but the Iewes hold it to be a clean beast which our badger by Moses Law is not neither are badgers skins used for shooes as the Tachas Shittim or wood of the Shittah tree mentioned in Esa. 41. 19. which is thought to be a kind of Cedar tree It is nor found in scripture save in this historie of the Tabernacle and that prophesie of Esay where it is shewed to be of speciall use account The Greeke usually translateth it Aspeta that is wood which never rotteth The wood in Solomons Temple was of Cedar 1 King 6. 9. 10. Of it the Heb. Doctors write thus Solomon the Prophet said How fair is the house of the sanctuarie of the Lord w ch is builde by my hands of Cedar wood but fairer shal be the house of the sanctuary which shall be builded in the dayes of the King Christ the beames whereof shall be of the Cedars that are in the garden of Eden in Paradise Thargum in Can. 1. 17. Ver. 6. light or lig 〈…〉 that is the Candle stocke 〈◊〉 27. 20 incense of sweet spices that is 〈◊〉 or sweet spices for incense The Greek translateth for the composition of incense Vers. 7. 〈◊〉 so also the Chaldee translates it see the notes on Ex. 28. 9. 20. filling stones Heb. 〈◊〉 of 〈◊〉 th 〈…〉 stones to be â—ei in and wherewith the 〈◊〉 places in the gold upon the Bphod were filled up â—ee Exod 28. 27. 20. Vers. 8. 〈◊〉 them make The Greeke changeth the person And thoâ— shalt make me a sanctuary and I well be 〈◊〉 〈◊〉 yâ—â— This was the maine end of all and to this all 〈◊〉 particulars are to be re 〈…〉 ed and by it opened For this sanctuary as Solomons Temple afterward was a place of prayer and pub 〈…〉 〈…〉 ice of God Mâ—t. 〈◊〉 〈◊〉 Lev. 17. 3. 6. and 〈◊〉 〈…〉 ed the Church 〈◊〉 habitation of 〈◊〉 the Spirit 2 Cor. 6. 〈◊〉 Ep 〈…〉 s. 〈◊〉 〈◊〉 〈◊〉 Re 〈…〉 〈◊〉 〈◊〉 and was a visible signe of Gods presence with and protection of his people Lev. 26. 11. 12. Ezek. 37. 26. 27. 1 King 6. 12. 13. and of leading them into heavenly glory for as the high Priest entred into the Tabernacle and through the veile into the most holy place where God dwelt so Christ we by him entred through the veile of his flesh into very heaven as the Apostle openeth it in Heb. 9. and 10. cha And so this sanctuary is to be applyed as a type first unto Christs person Heb. 8. 2. and 9. 11. 12. Ioh. 2. 19. 21. then to every Christian man 1 Cor. 6. 19. and Church both particular Heb. 3. 6. 1 Tim. 3. 15. and universall Heb. 10. 21. And by reason of this divers large signification so many sundry things about this sanctuary are set downe by Moses and sundry wayes applied by the Prophets and Apostles This sanctuary though made of the most glorious things on earth is yet called but a worldly sanctuary was a similitude of the true not made with haÌ„ds Heb. 9. 1. 24. dwell This was the greatest signe of Gods grace to wards his people whiles Christ having reconciled them to his father dwelleth in their hearts by faith Ephes. 3. 17. and they are the habitation of God by the spirit Ephes. 1. 22. Therfore this favour is often mentioned Exod. 29. 45. 46. Lev. 26. 12. Numb 35. 34. Zach. 2. 10. and 8. 3. 2 Cor. 6. 16. Rev. 21. 2. 3. Vers. 9. Tabernacle or Habitacle Dwelling place for of Gods dwelling aforesaid it hath the name Therefore the patterne hereof fignifieth properly the frame or disposition of a building like which an edifice is made And as the patterne of this house and of all the implements was given by God to Moses even so had Solomon a patterne of the house which he builded and of all things belonging thereunto 1 Chron. 28. 11. 12. 18. 19. See more in v. 40. Verse 10. they shall the Greeke translateth 〈◊〉 shalt make even as in the verse following and after God saith to him thou shalt because the over-sight of all the worke lay upon Moses In Verse 39. it is said he shall make where the Greeke againe saith thou shalt an Arke or Coffer in Hebrew Aron which differeth in name as in use from the Arke that Noe made Gen. 6. 14. The Apostles in Greeke call them both by one name Hebrewes 9. 4. and 11. 7. and here the Greeke version addeth the Arke of the Testimony This was made to lay up the Tables of the Covenant of God therein verse 16. and for God to 〈◊〉 betweene the Cherubims upon the covering mercy feat that was thereon vers 22. So it was visible signe of Gods gracious presence with his people in Christ therefore is it the first and châ—â—fest of all the holy things and for it principally was the Tabernacle made Exod. 26. 33. and 40. 18. 21. and it sanctified the Tent and house wherein it rested as Solomon said the places 〈◊〉 holy where into the Arke of the Lord hath come 2 Chron. 8. 11. Yet was it but the furniture of a worldly Sanctuary Hebrewes 9. 1. are under the Gospell to be done away and forgetten that men shall say to m 〈…〉 the Arke of the Covenant of the Lord Ier. 3. 16. albert mystically it is mentioned in the Church of the new Testament as is also the Tabernacle Rev. 11. 19. and 21. 3. Among the Gentiles there was an imitation of these things when they caried the mysteries of their gods in coffers L. Apul. de Asin. our l. 11. Alb. Tibull Et levis occultis conscia Cista sacris Shittins or Cedar wood in the Greek wood incorruptible a cubit that is a foot and an halfe or six handbredths see Gen. 6. 15. Vers. 11. a crowne or border which was both for ornament and
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in â—ssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
right hand and the Pome-citron in his left and carieth them as they grow with their rootes downeward to the earth and their tops upward into the ayre If hee wanted any one of these branches he caried them not till he had all The Palme branch might not bee lesse then foure hand-bredths long the myrtle and the willow branch not lesse then three though they were longer it was allowable The Pome-citron might not bee lesser in bignesse then an egge greater it might be as much as they would As they caried they waved or moved the branches three times towards every winde or quarter of the world They caried them at the time of reading the hundred and eighteene Psalme They might cary them any time of the day but not by night The commandement to cary these branches is but for the first day of the feast onely as it is said in Levit. 23. 40. And ye shall take unto you in the first day And in the Sanctuarie onely they caried them every of the seven daies of the feast upon this ground Ye shall rejoyce before the Lord your God seven dayes Levit. 23. 40. Whosoever is bound to the Law of the Trompet and of Boothes is bound to cary the Palme-branch others are free The childe that knoweth how to wave it is bound by the doctrine of the Scribes to cary the branch that he may be trayned up in the commandements Every day they went about the Altar once with the palme-branches in their hands and said O LORD SAVE NOW or Hosanna and O LORD PROSPER NOW Psal. 118. 25. and in the seventh day they went about the Altar seven times c. Maimony in Shophar chap. 7. s. 5. c. Hereby wee may see the reason why at Christs comming into Ierusalem though at another time of the yeere the people and children strowed the way with branches of trees and tooke branches of Palme trees and went forth to meet him and cryed Hosanna Matth. 21. 8. 9. c. Ioh. 12. 12. 13. For all the legall Feasts had their accomplishment in him and to him the honour and solemnity of every feast did by right appertaine yee shall rejoyce with spirituall joy in remembrance of former deliverances v. 43. and â—of the present blessings of God Deut. 16. 15. and in exspectation of future good things to be accomplished in Christ Zach. 14. 16. c. The Hebrewes say Although wee are to rejoyce in all the solemne feasts yet at the feast of Boothes there was in the Sanctuary a day of more exceeding joy and thus they did In the evening of the first good day they prepared in the Sanctuarie a place for the women above and for the men beneath that they might not be together and they began to rejoyce at the end of the first good day and so in every other day of the common dayes of the solemnity they began after they had offred the daily evening sacrifice to rejoyce the rest of the day and all the night They strooke up the pipe and played on Harpes and Psalteries and Cymbals and every one with instruments of musicke which had skill to play with his hand and he that could sing sung with his mouth And they skipped and clapped hands and leaped and danced every man as hee could and sung songs and hymnes But this mirth was not on the Sabbath or on the good day And it was not the common people that did this or who so would but the great wise men of Israel the â—eads of the Sessions and Synedrions and Elders c. these were they that leaped and danced and played and rejoyced in the Sanctuarie in the dayes of the feast of Boothes and all the people men and women came to see and heare The joy which a man rejoyceth in doing a commandement and in the love of God which commanded it is a great service c. But who so hath a proud minde and gloriâ—ieth him-selfe and is honourable in his owne eyes in these places he is a sinner and a foole and of this Solomon warneth saying Set not out thy glory in the presence of the King Prov. 25. 6. But who so humbleth himselfe and maketh himselfe vile in these places hee is great and honourable and serveth of love and so David the King of Israel said And I will yet bee more vile then thus and will be base in mine owne eyes 2 Sam 6. 22. And there is no greatnesse or honour save to rejoyce before the Lord as it is written And David the King leaping and dancing before the Lord 2 Sam. 6. 16. Maimony in Shaphar chap. 8. sect 12. 15. The â—ewes had also other traditions at this fe 〈…〉 which they say came from Moses recorded in Thalmud Bab. in Succah chap. 4. and by Maimony tom 3. in Tamidin chap. 10. sect 6. c. how all the seven dayes of this feast they powred water upon the altar There was a golden vessell containing three Logs that was filled at Shiloah a well whose waters â—an softly into the brooke Kedron Esa. 8. 6. Nehem. 3. 15. they brought it to the Water gate and there they sounded and showted Then they caried it to the Altar where it was powred out with the wine of the daily sacrifice c. Vpon this occasion it is thought that our Saviour in the last day of this feast the great day of the feast stood up and cried saying If any man thirst let him come unto mee and drinke he that beleeveth in mee as the scripture 〈◊〉 said out of his belly shall flow rivers of living 〈◊〉 Ioh. 7. 37. 38. so calling the people from their carnall pompous observations to the true spirituall refreshing of their soules Vers. 42. dwell in Boothes or sit in taberna 〈…〉 which after in Ierusalem they made on the tops of their houses and in their courtyards and in the streetes c. Neh. 8. 16. They were made of the branches of trees as there appeareth verse 15. And by the Hebrew canons the Boothes might not be covered with any cloth or other thing which had not growne out of the earth or was not cut 〈◊〉 from thence or with any thing that might receive uncleannesse or that had an evill savour or that was faded or fallen-off alone if they cov 〈…〉 with any of these it was unlawfull Thalmud Bâ—â— in Succah chap. 1. and Maimony in Shophar chap. 5. sect 1. 2. Moreover they set the measure of a boothe to be not lesse in height then tenn 〈…〉 bredthes nor more then twentie cubits but it might be as wide as they would If it had not three sides or walles or if it had not a â—â—atroofe it was unlawfull Maimony ibidem chap. 4. The dwelling or sitting in these boothes was that they should eat and drinke and dwell in them all the seven dayes both day and night as they used to dwell in their houses other dayes of the yeerâ— And all those seven dayes they made their hou 〈…〉
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
Esai 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say the trumpets were to be made of silver if of any other kinde of metall they were unlawfull Maim in Cle hammikdash ch 3. sect 5. The tongue of the just is as choise silver Prov. 10. 20. and the words of the LORD are pure words as silver tried c. Psalm 12. 7. beaten worke wrought with the hammer beaten into a plate of one whole peece so the golden Candlesticke was Exod. 25. 31. It signified the labour of the ministers of God giving themselves continually to praier and to the ministerie of the word Act. 6. 4. that the trumpets may give a cleare and certaine sound for and unto the people for the calling for to call together the congregation This was the first of the foure speciall uses of these trumpets when the people rested to assemble them unto the Lord in his Sanctuarie for to heare his word to pray and to doehim worship As Blow the trumpet in Sion sanctifie a fast call a solemne assembly Gather the people sanctifie the congregation c. Ioel 2. 15 16. and Blow the trumpet in the new moone c. Psalm 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer for the journeying to cause the camps that is the people in their camps or tents to take their journeyes This was the second use of the trumpets to sanctifie by their sound the journeyes and travels of Gods people that as their rest so all their motions might be in God by the conduct of his word and spirit Thus were there three things to be observed at their removings the Lords taking up of the cloud Num. 9. 18. 22. the sound of the trumpets Num. 10. 2. 5. 6. and the prayer of Moses Num. 10. 35. Verse 3. And they that is the Priests shall blow as is expressed in vers 8. The Greeke translateth thou shalt blow meaning Moses by the Priests whom he appointed thereto with them with both of them for when but one was blowne the Princes onely assembled vers 4. Verse 4. with one the Latine translateth it once but the Greeke better with one trumpetâ— heads that is captaines governours of thousands in Greeke Chiliarchs see Exod. 18. 21. Thus was there one trumpet for the rulers and one for the people that all their assemblies might be in the name and by the signe of the Lord and the Governours might have their meeting apart but not the people without the Governours presence for whaâ—soever concerned the people it belonged also to the Princes with them in resting or journeying peace or warre And all assembled unto Moses the chiefe and figure of Christ Heb. 3. 1 2. Verse 5. And if ye blow or And ye shall blow an alarme and the camps c. So after and thus the Greeke translateth it an alarme or a broken sound in Hebrew Trugnah which is generally any loud broken ringing noise either with trumpets as here or with mens voices and shoutings as in 1 Sam. 4. 5. and this either a ioyfull shout and triumphant noise as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11 12. or a mournfull cry as Ier. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarme was fittest to stir vp and incourage the mindes of the people to rise and march forward to battell against the Canaanites as the former continued equall sound was for their quiet assembling vnto the seruice of God and hearing of his Law And unto this difference the Apostle hath respect when he saith If the trumpet give an uncertaine sound who shall prepare himselfe to the battell 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere translateth it signe or signification because by it the people distinctly perceived what they were to doe Andir signified how God by his trumpeters the Prophets and Apostles hath distinctly signified his will unto his Church for all things needfull to furnish them unto all good works 2 Tim. 3. 16 17. and such should be the teaching of all his Ministers The Hebrew Doctors have understood the former blowing with an equall continued sound to be a signe of mercy to Israel and this alarme or broken sound to be a signe of judgment against their enemies R. Menachem on Num. 10. saith The blowing of trumpets signified mercies therefore in the time of assembling the people he saith And they shall blow with them and all the assembly shall assemble themselves unto thee Num. 10. 3. for the gathering of them is in mercy as it is written Returne ô LORD unto the ten thousand thousands of Israel Numb 10. 36. Likewise And he was King in Iesurun when the beads of the people the tribes of Israel were gathered together Deut. 33. 5. But their journeying was with an alarme Num. 10. 5. because the divine Majestie went before them and it is written Rise up LORD and let thine enemies be scattred Num. 10. 35. So the walls of Iericho fell with an alarme or shout Iof. 6. 20. because Gods Majestie went before them to consume their enemies c. on the East side which were Iudah Issachar and Zabulon Num. 2. 3-7 Verse 6. on the South side Reuben Simeon and Gad Num. 2. 10. c. for their journeyes or according to their journeyings that is not for these two quarters onely but for the other also as Chazkuni observeth for all the foure camps Here therefore the Greeke version addeth by way of explanation And ye shall sound the third alarme and the camps that encampe towards the West shall 〈◊〉 their journey and ye shall sound the fourth alarmâ— and the camps that encampe towards the North 〈◊〉 take their journey The like is signified also by Fâ— Iosephus in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth interpreting Noton the backe part of the Tabernacle which was westward when it meaneth the South and the third 〈◊〉 Liba westward he turneth Southward when Li 〈…〉 is one of the westerne winds as sheweth Aul. Gellius in Noct. Attic. l. 2. c. 22. Vers. 8. a statute for ever an everlasting ordinance the outward rite continuing till Christs comming the spirituall use abiding still for ever that by the preaching of the word and prayer the Ministers of God should guide his people in all their affaires Vers. 9 yee goe to warre Hebr. yee come to warre which the Greeke translateth come forth But comming is often used for going as in Ion. 1. 3. comming that is going to Tharshish the distre 〈…〉 in Greeke the adversaries that resist you This was the third use of the trumpets to be sounded in time of warre and tribulation whereof there be examples in Israels warre against the Midianites Num. 31. 6. in the Iewes war against the Apostaâ—e Israelites when they said Behold God is with us for a captaine and his Priests with sounding trumpets to
cry alarme against you 2 Chron. 13. 12. and sundry the like This one distresse of war is of some thought to be named for all other calâ—mities as the Hebrew canons declare saying It is commanded by the Law to cry out and to sound an alarme with trumpets for every distresse that shall come upoâ— the congregation as it is written Against the distresser that distresseth you Num. 10. 9. as 〈◊〉 〈◊〉 should say every thing that shall distresse you 〈◊〉 〈…〉 mine and pestilence and locusts and the like ye 〈◊〉 cry out for them and sound an alarme And 〈◊〉 thing belongeth unto repentance for when distr 〈…〉 commeth and they cry out because of it and make an alarme all doe know that for their evill deeds they are afflicted as it is written Your iniquities have turned away these things and your sinnes have with-bolden good things from you Ier. 5. 25. c. And by the exposition of our Scribes we are to humble our selves for every distresse that 〈◊〉 come upon the Congregation till mercy be shewed from heaven Maimony in Misn. tom 1. in Taanioth or treat of Fasts or Humiliation chap. 1. sect 1. c. with the trumpets with which sound they were also to lift up their voice in supplication to the Lord to fast and pray as in Ioel 2. 15. 17. 〈◊〉 the trumpet or Cornet in Zion sanctifie a 〈◊〉 call a solemne assembly c. Let the Priests the ministers of the LORD weepe betweene the Pâ—â—â—â— and the Altar and let them say Spare thy people ô LORD c. So in the warre of Abijah 〈◊〉 cried unto the LORD and the Priests sounded with the trumpets and the men of Iudah gave a shout c. 2 Chron. 13. 14 15. And Iehosaphat in his warre proclaimed a fast and prayed 2 Chron. 20. 3. 6. c. The order and manner of such fasts the Hebrewes describe thus In these daies of Humiliation men are to cry out with prayers and supplications and to sound an alarme with trumpets onely But if they be in the Sanctuarie they sound an alarme with trumpets and with cornet and not with both of them together save in the Sanctuarie as it is written With trumpets and voice of the cornet sound an alarme before the King the LORD Psal. 98. 6. These Fasts or Humiliations which they have decreed for the Congregation because of distresses are not day after day for the multitude of the congregation cannot continue in so doing Neither doe they decree the fast to begin save on the second day of the weeke and then on the fift day after that and in the second day of the weeke after that againe and so after this order on the second day and the fift and the second till mercy be shewed them They decree no fasts for the congregation on the Sabbaths or Feast-daies neither blow they in them with cornet or trumpets nor cry out and make supplications in them unlesse it be in a Citie that is besieged by heathens or invaded by a slood or in a ship ready to be cast away in the sea c. Neither decree they that a fast shall begin at the new Moones or at the Feast of the Dedication of the Temple or feast of Purim or in the working day of any solemne feast But if they have begun the Fast though but one day and any of these daies fall out they fast and accomplish the day in humiliation These Fasts which are for distresse women with child and that give sucke and little children fast not And it is lawfull to eat in the night when the fast is on the morrow As the congregation is to fast for their distresse so is a private man to doe for his as if he be sicke or wander in the wildernesse or be imprisoned he is to humble himselfe and seeke mercy by prayer to God Every fasting day decreed for the congregation the Iudges and Elders sit in the Synagogue and make inquirie of the deeds of the men of that Citie from after morning prayer till mid-day and remove the stumbling blocks of transgressions and doe admonish and inquire and search concerning injurious persons and transgressors and separate them and concerning violent persons and humble them c. These are the distresses for which the congregation are to fast and 〈◊〉 an alarme For the enemies of Israel that come against Israel and for the sword that passeth by the land as of heathens warring with heathens and for the pestilence and for evill beasts and for Locusts and for Caterpillers and for blasting of fruits and for meldew and for ruine or downfall of buildings by earthquake winds or the like and for sicknesses that spread among the people and for meanes of livelihood failing to the decay of trading and for raine if it be too excessive or too scarse Every Citie that is distressed with any of these is to fast and sound an alarme untill the distresse be taken away and all that are round about that Citie are to fast but not to sound an alarme but to request mercy for them Maimony in Taanioth ch 1. 2. That humiliations in times of distâ—esse were appointed of God the Prophet Ioel sheweth us in whose time Palmer-worms Locusts Canker-worms Caterpillars wasted the fruits of the earth and drought as fire and flame burnt up the pastures and trees of the field for which the people were exhorted to fast and pray which was performed with blowing of trumpets and sounding alarme c. Ioel. 1. 4 5. 13. 14. 19. 20. and 2. 1. 12. 13. 15. 16. c. yee shall â—e remembred the Chaldee explaineth it the remembrance of you shall come up for good before the Lord. This is a promise of grace annexed to the signes the trumpets for remembrance is sometime for evill to punish iniquitie Nehem. 6. 14. Ier. 14. 10. sometime for good as Neh. 5. 19. and 13. 22. See the notes on Gen. 8. 1. Thus the silver trumpets signified the Ministers dutie by preaching of the Law to call men unto repentance for then sinnes Esa. 58. 1. Ezek. 33. 3. 7. 8. Hâ—s 8. 1. â—el 2. 1. 15 16. and to stirre them up to fight the Lords battels against Satan sinne Antichrist c 2 Chron. 13. 12. 15. Ier. 51. 27. Ios. 6. 8. Rev. 8. 6 7 c. In which battels the Lord himselfe will be with his people and blow the trumpet before them Zach. 9. 14. Verse 10. day of your gladnesse in Greeke daies one named for all This is the fourth use of the trumpets for joy and triumph before the Lord. And by the day of gladnesse distinguished from the solemne feasts Baal 〈◊〉 understandeth the Sabbath day or it may be meant of any extraordinary day of rejoycing for any speciall mercy received or deliverance from evill As a◠〈◊〉 first dedication of Solomons Temple 2 Chrâ—â— 5. 12 13. also at the returne out of 〈◊〉 pâ—iviâ—ie and at the foundation of the second Temple they set thâ—
not onely the antiquitie of Chebron but by consequence the goodnesse of the land For the Anakims which reigned over all seated themselves in the best places Sol. Iatchi saith It may be that C ham builded Chebron for his younger son Canaan before he builded Zoan for Mizraim his elder son c. Of all countries none excelled Egypt as it is written Like the garden of the Lord like the land of Egypt Gen. 13. 10. And Zoan was the most excellent in the land of Egypt for there the kings dwelt as it is written For his Princes were at Zoan Esai 30. 4. but Chebron was seven time better than it Verse 23. bourne or vallie brooke The Hebrew Nachal signifieth both a valley Gen. 26. 17. 19. and a river or brooke running in a valley our English word bourne answereth to them both Esh 〈…〉 signifieth a cluster and of the Israelites cutting of the cluster this place had the name for a memoriall vers 24. The Greeke translateth it the vallie of the cluster This place is reported to have beene in the tribe of Dan within a little of the vallie Sorck mentioned in Iudg. 16 4. a branch to wit of a vine and one cluster of grapes upon it as the Greeke version saith and so Iarchi explaineth it a branch of a vine and a cluster of grapes hanging upon it on a staffe or on a barre the Greeke translateth on barres or leavers and omitteth the words following by two which seemeth to favour the exposition that Chazkuni giveth here they bare it on a barre of the branch with two other barres But the more simple and plaine meaning is set downe in Targum Ionathan thus on a barre on the shoulders of two of them Vers. 25. at the end of 40. dayes in Greeke after 40. dayes In Targum Ionathan there is added in the moneth of Ab which wee call Iuly at the end of 40. dayes And Chazkuni explaineth it further that they began on the 29. of Sivan which we name May and ended on the eighth of Ab or Iuly So many dayes our Lord Christ after his resurrection viewed his disciples being seene of them 40. dayes Act. 1. 3. And according to this number of daies the Israelites had yeares allotted them to wander and perish in the wildernesse because they beleeved not God but refused to goe into the good land proffered them Numb 14. 33. 34. Of the mysterie in this number 40. see more in the notes on Deut. 25. 3. Verse 26. to Kadesh called also Kadesh 〈◊〉 Deut. 1. 19. There was a citie of the Edomite called Kadesh Num. 20. 16. whereupon the widernesse by it was called also Kadesh Psal. 29. 〈◊〉 and the same was called the wildernesse of Zin Num. 33. 36. Chazkuni here saith The wildernesse of Pharan and the wildernesse of Zin and Hazeroth and Kadesh barnea and Rithmah Num. 33. 18. were one neare to another This Kadesh in Greeke Kades The Chaldee nameth Rekam Verse 27. they told him to wit Moses in the hearing of all the congregation and honey that is with all good things see the notes on Exod. 3. 8. Thus they acknowledged the truth of Gods promises they said It is a good land which the Lord our God doth give unto us Deut. 1. 25. Verse 28. Neverthelesse or But that This latter part of the speech was from the ten spies not from Caleb or Iosua who here take occasion to terrifie the people from going to possesse the land Deut. 1. 28. fenced with strong holds high walls and munition the Greeke expresseth it by two words fenced walled in Deut. 1. 28. and 9. 1. it is said fenced up to heaven and in Deut. 3. 5. fenced with high walls gates and barres children of Anak in Greeke the generation of Enak in Chaldee sonnes of the Giant so in Deut. 1. 28. the Greeke translateth them sonnes of the Giants see before on vers 20. Of these there went a proverbe Who can stand before the sons of Anak Deut. 9. 2. And of this the Greekes borrowed the word Anakes to signifie Kings and by interpretation Anak signifieth a chaine Prov. 1. 9. which is an ornament for kings and great personages and of old upon their beasts necks also Iudg. 8. 26. And many such men were chained with pride as Ps. 73. 6. Vers. 29. Amalek that is the Amalekites the posteritie of Amalek the sonne of Esau of whom see Exod. 17. 8 c. Because they had beene smitten by Amalek Deut. 25. 17 18. the spies doe now make mention of him to make them afraid saith Iarchion Num. 13. This Amalek who was the first of the nations Num. 24. 20. and an enemie to Israel would hinder as they thought their entrance on the South side in the mountaine that is the mountaines or as the Greeke translateth the mountainy part for these nations here reckoned were the most mighty and the Chethites possessed mount Thabor the Iebusites Ierusalem and mountaines about it the Amorites mount Here 's c. Iudg. 1. 21. 34 35 36. and these Amorites were high as Cedars and strong as Oakes Amos 2. 9. so the land seemed in their eyes unpossible to be conquered the coast or side Hebr. the land of Iordan which was towards the East as the Sea was to the west Vers. 30. Caleb and Iosua with him afterward Num. 14. 6. 7. though now at first it may be Iosua purposely held his peace in prudence because hee was Moses minister and let Caleb speake stilled the people before Moses or made the people to keepe silence before or unto Moses that is the people beginning to mumure and speake unto Moses and against him Caleb stilled them The Chaldee expoundeth it he made the people to attend that is to hearken unto Moses and Ionathan in his Targum saith hee stilled the people and caused them to attend unto Moses And it appeareth by Deut. 1. 29 30. that Moses himselfe spake to incourage the people but they would not obey and said that is Caleb said as the 31. vers manifesteth and the Greeke addeth he said unto him we are well able to overcome it or prevailing we shall prevaile over it meaning the land which the Greeke explaineth over them the people And this was a speech of faith beleeving in the power and promise of God for Caleb now spake as it was in his heart Ios. 14. 7. Vers. 31. But the men Hebr. And the men meaning ten of the twelve all the other spies except Iosua Num. 14. 6. Vers. 32. an evill report an infamie or diffamation of which Solomon saith hee that uttereth it is a foole Prov. 10. 18. And for this their sinne these men dyed by a plague before the Lord Num. 14. 37. This infamie the Chaldee calleth an evill name the Greeke here a dread of the land but in Num. 14. 36. the Greeke expoundeth it evill words And whereas the Hebrew Dibbah signifieth but a speech or report though commonly of faults which may be done without
of Iephunneh and Ioshua the son of Nun. And your little-ones which yee said should be for a prey even them will I bring in and they shall know the land which yee have despised But as for you your carkasses shall fall in this wildernesse And your children shall feed in the wildernesse fortie yeares and shall beare your whoredomes untill your carkasses be consumed in the wildernesse After the number of the dayes in which yee searched the land fortie dayes a day for a yeare a day for a yeare yee shall beare your iniquities fortie yeares and yee shall know my breach of promise I Iehovah have spoken If I doe not this unto all this evill congregation that are gathered together against me in this wildernesse they shall bee consumed and there they shall die And the men which Moses had sent to search the land and which returned and made all the congregation to murmure against him by bringing up an evill report upon the land Even the men died that did bring up the evill report of the land by the plague before Iehovah But Ioshua the sonne of Nun and Caleb the sonne of Iephunneh lived of those men that went to search the land And Moses spake these words unto all the sonnes of Israel and the people mourned greatly And they rose up early in the morning and went up unto the top of the mountaine saying Loe we be here and will goe up unto the place which Iehovah hath said for we have sinned And Moses said Wherefore now doe you transgresse the mouth of Iehovah But it shall not prosper Goe not up for Iehovah is not among you that yee be not smitten before your enemies For the Amalekite and the Canaanite is there before you and yee shall fall by the sword for because yee are turned from after Iehovah and Iehovah will not be with you But they loftily presumed to goe up to the top of the mountaine but the Arke of the covenant of Iehovah and Moses departed not from within the campe And the Amalekite came downe and the Canaanite which dwelt in that mountaine and smote them and discomfited them even unto Hormah Annoâ—ations LIfted up to wit their voice as after followeth and as is expressed in Gen. 21. 16. she lifted up 〈◊〉 〈◊〉 and wept Or all the congregation tooke â—p that is received to wit the evill report which the spies gave of the land Num. 13. 32. So the phrase is used in Exod. 23. 1. Thou shalt not take up a vaine report This latter the Greeke version favoureth gave their voice that is cried out This manner of speech is used to signifie any loud voice noise or crie or any creature or of God him-selfe as in Psal. 18. 14. the Most high gave his voice in Ier. â—2 15. the Lions gave their voice in Psal. 104. 12. the fowles give the voice in Psal. 77. 18. the skies gave a voice in Habak 3. 10. the deepe gave his voice and in 2 Chron. 24. 9. men are said to give a voice when they made a proclamation thorow Iudah and Ierusalem So this people here openly rebelled and uttered their evill hearts without feare or shame that night Hebr. in or through that night which the Greeke explaineth that whole night Verse 2. and against Aaron which were the Lords ministers therefore their murmuring was not against them onely but against the LORD as Moses told them in Exod. 16. 2. 8. and as after appeareth in vers 3. Oh that we might die or Would God that we were dead they are words of unbeleefe and despaire and of great unthankfulnesse compare Exod. 16. 3. Psal. 106. 24 25. The Greeke translateth If we were dead which is a forme of wishing both in the Greeke and Hebrew tongues as in 1 Chron. 4. 10. If thou wilt blesse me that is Oh that thou wouldest blesse me so in Luke 12. 49. If it were for Oh that it were already kindled and so the Syriak version there explaineth it Vers. 3. to fall i. that we should fall that is die by the sword Here they murmure against God himselfe through unbeleefe as David saith They contemptuously refused the land of desire the pleasant land they beleeved not his word but murmured in their tents they heard not the voice of Iehovah Psal. 106. 24. 25. were it not better or were it not good The Greeke changeth the phrase thus Now therefore it is better for us to turne backe into Egypt So are they not written 2 King 20. 20. is explained thus Behold they are writen 2 Chron. 32. 32. Verse 4. Let us make a captaine Hebr. Let us give a head where by give is meant make or appoint as the Chaldee expoundeth it and by head they meane a captaine or chiefe governour as in Num. 25. 4. 1 Chron. 4. 42. and 12. 20. and as the Greeke here explaineth it Targum Ionathan paraphraseth thus Let us appoint a King over us for head Of this their sinne the scripture saith They dealt proudly and hardned their necks and hearkned not to Gods commandements and refused to heare and were not mindfull of the wonders that he had done among them but hardned their necks and in their rebellion appointed a captaine or made a head to returne to their bondage Nehem. 9. 16 17. So their evill words and purpose is counted unto them as the deed done Sol. Iarchi openeth their words thus Let us appoint a King over us and he saith the Rabbines have expounded this as meaning idolatry The same is also noted by R. MenacheÌ„ who further likeneth this sin to theirs that builded the tower of Babylon Gen. 11. So their sinne was against God who is exalted as head above all 1 Chron. 29. 11. Verse 5. fell on their faces as much affected with the murmuring of the people and they fell downe either to pray unto God for them as in Numb 16. 22. or to intreat them not to proceed in their rebellion as it followeth before all the assembly And elswhere it appeareth that Moses spake to encourage the people saying Dread not neither be afraid of them Iehovah your God who goeth before you he will fight for you c. Deut. 1. 29. 30. Verse 6. that searched the land as appeareth in Num. 13. 7. 9. 17. rent their clothes in signe of sorrow for the peoples rebellion and blasphemie for they said the Lord had brought them out of Egypt because he hated them c. neither did they beleeve the Lord their God for all that Moses spake unto them Deut. 1. 27. 32. Of rending garments in sorrow see Gen. 37. 29. Lev. 10. 6. in the annotations Vers. 9. Onely or But rebell not yee which the Greeke interpreteth But be not yee apostates or revolters from the Lord the Chaldee But rebell not yee against the word of the LORD are bread for us or shall be our bread our food that is we shall devoure and consume them The Chaldee expoundeth it They are delivered into our
of a thing to come as already done The Greeke translateth a star shall arise which the Chaldee expoundeth A king shall arise out of the house Iacob This is to be understood in part of David and chiefly of Christ our Lord who thus rectifieth of himselfe I am the root and the off-spring of David the bright and morning starre Thus also the Hebrewes understood it of old for the 〈◊〉 Christ that arose unto the Iewes in the day 〈…〉 of Trajâ—n the Emperour was called in allu sion 〈◊〉 is prophesie Bar Chochab that is the s 〈…〉 e of the starre but being after slaine in battell the Iewes seeing themselves deceived called him Bar Coziba that is the sonne of falshood Of him there is mention in Talmud Bab. in Sanhedrin cap. Chelek and Maimony in Treat of Kings cap. 11. sect 〈◊〉 saith of R. Akiba who was the armour-bea 〈…〉 of Ben Coziba the King that he said of him hee was the King Christ. And he and all the wise men of his age thought that he was the King Christ untill he was killed for uniquity when he was killed they knew he was not a scopter or a rod a staffe a signe of kingdome and government See the notes on Gen. 49. 10. The Greeke translateth it a man shall rise out of Israel the Chaldee saith Messias or Christ shall be anointed of the house of Israel As David and other Kings had scepters so Christ is said to have a rod on scepter as The scepter of thy kingdome is a scepter of righteousnesse Psal. 45. 7. Hebr. 1. 8. and Thou shalt rule them with a rod or scepter of iron Psal. 2. 9. the corners or the sides the quarters of Moab meaning a coâ—quest of the whole countrie in every quarter and corner of it The Greeke Interpreters understood it figuratively the Dukes of Moab likewise the Chaldee 〈…〉 phrast saying hee shall kill the Princes of Moab This was literally fulfilled by David who 〈◊〉 Moab and cast them downe to the ground c. 2. Suâ— 8. 2. spiritually by Christ destroying idolaters and antichristians in religion like Moabites shall unwall shall cast downe the walls that is conquer and subdue which the Greek expoundeth shall captive or make a prey the Chaldee shall ride 〈◊〉 dominion the sons of Seth who was the son of Adam set in Abels roome whom Kain killed Geâ— 4. 〈◊〉 and all Kains â—â—ce being drowned in the 〈◊〉 onely Seths posterity in Noah remained so 〈◊〉 all the world now are the sons of Seth as of A 〈…〉 〈…〉 erefore the Chaldee explaineth it he shall 〈◊〉 〈…〉 ion over all the sonnes of men So it is a prophesie of Christ whom all Kings should wor 〈…〉 〈…〉 ions should serve Psal. 72. 11. and the 〈◊〉 of the earth should be his possession Psal. 2. 8. 〈◊〉 〈◊〉 the name of Iesus every knee should bow Phil. 〈◊〉 10. And this conquest is gotten by the preaching of the Gospell as it is written The weapons of our 〈…〉 fore are not carnall but mighty through God to the p 〈…〉 ing downe of strong holds casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into cap 〈…〉 〈…〉 ry thought to the obedience of Christ and having in a readinesse to revenge all disobedience 2 â—er 10. 4 5 6. Some take Seth here to be meant not of aâ—ans name but to signifie the hinder part and to meane the peoples then behinde Balaam as the Ammonites Midianites and the like but besides the Chaldee fore-mentioned the Greeke also 〈…〉 eth it all the sons of Seth and the Hebrewes doe most so expound it as Sol. Iarchi saith all the sonnes of Seth i. all peoples which doe all come of Seth the sonne of Adam the first Maimony in Misn. tom 4. Treat of Kings cap. 11. sect 1. explaineth Balaams prophesie thus I shall see him but not now this is David I shall behold him but not nigh this is the King Christ. There shall proceed a starre out of Iakob this is David and a scepter shall rise out of Israel this is the King Christ and shall smite thorow the corners of Moab this is David as it is written in 2 Sam. 8. 2. And he smete Moab c. And he shall unwall all the sonnes of Seth this is the King Christ of whom it is written in Psal. 72. 8. He shall have dominion from sea to sea And Edom shall be a possession to David as it is said And all they of Edom became Davids servants 2 Sam. 8. 14. And Seir shall be a possesston this is unto the King Christ as it is said And Saviours shall come up on mount Sion to judge the mount of Esan and the kingdome shall be the Lords Hobad vers 21. Vers. 18. Edom the Edomites the posterity of Esau these became a possession to David 1 Chron. 18. 13. after that unto Christ as it is written Who is this that commeth from Edom c. Esay 63. 1. 6. Seir the mountaine where Esau dwelt Gen. 36. 7 8. wherefore the Greeke in stead of Seir nameth Esau. shall doe valiantnesse or doe valiantly valiant acts which phrase is sometime understood of warres and victories as in 1 Sam. 14. 48. sometime of getting wealth and riches as in Ezek 28. 4. Both may be here meant and the Chaldee expoundeth it of the latter And as this was answerable to the name of Israel which signified his power and prevailing with God and with men Gen. 32. 28. so David after he had vanquished the Edomites celebrated the truth of this promise saying Through God wee shall doe valiantnesse and hee will tread downe our enemies Psal. 60. 14. Vers. 19. And he shall have dominion he that is one of the house of Iakob as the Chaldee expresseth it So Targum Ionathan saith And a ruler shall rise up out of the house of Iakob And it may be understood of David first then and chiefly of Christ. Sol. Iarchi openeth it thus And yet there shall be another ruler out of Iakob and hee shall destroy him that remaineth out of the citie Of the King Christ he speaketh thus of whom it is said in Psal. 72. he shall have dominion from sea to sea out of the citie that is of every citie to wit of the Edomites as vers 18. or more generally of all cities as the Chaldee expoundeth it the citie of the peoples Chazkuni referreth it to Ioab Davids captaine of whom it is said Six moneths did Ioab remaine there with all Israel untill he had cut off every male in Edom 1 King 11. 15 16. But it hath reference also to further victories as is said The house of Jakob shall be a fire and the house of Ioseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Hobad vers 18. The Targum called
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei 〈…〉 g and being deceived 2 Tim. 3. 13. and t 〈…〉 meâ— might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâ—stead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
straitneth them Iob. 12. 23. Wherefore he saith by the Prophet Have not I brought up Israel out of the land of Egypt And the Philistines from Caphtor and the Syrians from Kir Amos 9. 7. Vers. 24. brooke or as the Greeke translateth the valley Arnon as vers 13. see Num. 21. 13. Sihon in Greeke Seonking of Esebon Hee had afore time taken this Countrey from the Moabites Num. 21. 26. which now God taketh againe from him and giveth to the Israelites who else might not have taken any of Moabs possession vers 9. meddle or contend Here after long travells in the wildernesse God calleth his people unto warres which their fathers before were afraid of and gave them his word to embolden them as his truth was their shield and buckler Vers. 25. report or fame Hebr. hearing which the Greeke translateth name See this promise fulfilled among the Canaanites Ios. 2. 9 10 11. be in anguish have paines as a woman in travell A similitude often used to shew the terrours of conscience in the wicked Psal. 48. 7. and the mighty power of God who taketh away the heart of the chiefe of the people of the earth Iob 12. 24. Verse 26. Kedemoth there was a City of that name in Sihons Countrey which after was given to the tribe of Ruben Ios. 13. 18. and by them given to the Levites Ios. 21. 37. neare which there was a wildernesse where Israel now lay when they sent this ambassage of peace according to the law alter given Deut. 20. 10. which being refused the war was now just before God and men Vers. 27. by the way by the way that is onely by the way and not turning aside into fields or into vin 〈◊〉 see Num. 21. 21 22. where it is called The 〈…〉 So in Deut. 16. 20. Iustice justice that is onely justice and all manner justice Verse 28. sell Hebr. breake as in vers 6. Vers. 29. of Esau the Edomites who though 〈…〉 thâ—y denied Israel passage thorow their land 〈◊〉 10. 18. c. yet as they passed along their 〈◊〉 they suffered them to buy necessaries 〈◊〉 c. It appeareth by this that if Sihon had 〈◊〉 them to passe thorow his land they would 〈…〉 time have taken his countrey but first 〈◊〉 conquered the Canaanites beyond Iordan 〈◊〉 upon Sihons deniall they now set upon him 〈◊〉 God doth not impart all his counsell at once to the 〈…〉 ed but they refusing to yeeld unto any thing doe hasten their owne destruction Com 〈…〉 3. 18. So the Gospell the word of peace is 〈◊〉 unto all which they that refuse hasten 〈…〉 judgment Vers. 30. thorow him that is thorow his coun 〈◊〉 〈◊〉 Num. 20. 18. hardened as is spoken 〈◊〉 Pharaoh also and others see Exod. 4. 21. in the 〈…〉 otations The like is said of the Canaanites beâ—â—nd the river Ios. 11. 20. Verse 32. to battell or unto war refusing peace as they of whom David saith When I speake for peace they are for war Psal. 120. 7. Iahaz in Greeke Iassa see Num. 21. 23. Verse 33. smote him with the edge of the sword Num. 21. 24. his sonnes or his sonne the Hebrew hath both readings the one in the consonant letters the other in the vowels so in Deut. 33. 9. The Greeke and Chaldee translate his sonnes it may intend all and every of his sonnes or all the sonnes hee had which were but one So Manasses caused his sonnes to passe thorow the fire 2 Chron. 33. 6. which another Prophet writeth his son 2 King 21. 6. See the notes on Gen. 46. 23. Verse 34. of every citie or wee destroyed every citie consisting of men and women and little ones or citie full of men and women c. This was according to the law Deut. 20. 14 15 16. and here is fulfilled upon the wicked the judgment which is written His roots shall bee dried up beneath and above shall his branch bee cut off his remembrance shall perish from the earth Iob 18. 16 17. Verse 36. by the brooke or in the bourn or valley as the Greeke translateth it This citie was Ar Num. 21. 15. Gilead the mount Galaad as the Greeke saith Of it see Gen. 31. 21. c. exalted it selfe that is was too strong for us or as the Greeke expounds it escaped us before us as the Greeke saith into our hands Here the whole victory is ascribed unto God which removeth the mountaines and they know not which overturneth them in his anger which shaketh the earth out of her place and the pillars thereof tremble Iob 9. 5 6. Verse 37. thou approachedst not in Greeke wee came not meaning to war against the Ammonites or invade their possessions any place or all the place Hebr. all the land in Greeke all places pertaining to the brooke Iabok to wit on the out side thereof for Sihon ruled from Aroer c. unto the river Iabok which was the border of the sonnes of Ammon Ios. 12. 2. and all that the Israelites possessed but the land of the Ammonites which also reached unto Iabok Num. 21. 24. they tooke not so that Iephtah answered truly Israel tooke not away the land of Moab nor the land of the sonnes of Ammon Iudg. 11. 15. of the mountaine possessed also by the Ammonites whose border was strong Num. 21. 24. commanded us or charged us namely to abstaine from that is forbade us to meddle with The word command is used also in things forbidden see Deut. 4. 23. Now though the Moabites and Ammonites were thus spared by Israel yet they ill rewarded them afterward when they warred against Gods people to cast them out of their possession Iudg. 11. 4 5 c. 2 Chron. 20. 1 10 11. and ript up the women with child of Gilead that they might enlarge their border Amos. 1. 13. and dwelt in the cities of Gad Ier. 49. 1. For which the Lord God of Israel plagued them as also for their unkindnesse already past a law is enacted against them in Deut. 23. 3. 6. CHAP. III. 1 The Story of the conquest of Og king of Basan 11 The bignesse of his bed 12 The distribution of those lands to the two Tribes and halfe 18 Who were to goe over armed before their brethren till they also had rest 21 Moses encourageth Iosua 23 Prayeth that himselfe might goe into the land 26. Which God would not permit but suffereth him to see it a far off AND we turned and went up the way of Bashan and Og the king of Bashan came out against us hee and all his people to the battell at Edrei And Iehovah said unto mee Feare him not for into thy hand have I given him and all his people and his land and thoushalt doe unto him as thou didst unto Sihon King of the Amorites which dwelt in Heshbon And Iehovah our God gave into our hand Og also the king of Bashan and all his people and wee smote him until there was none left him remaining And wee tooke
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
their gods upon the high mountaines and upon the hills and under every greene tree And ye shall breake downe their altars and breake their pillars and burne their groves with fire and ye shall hew downe the graven images of their gods and ye shall destroy the names of them out of that place Yee shall not doe so unto Iehovah your God But unto the place which Iehovah your God shall chuse out of all your Tribes to put his Name there even unto his habitation shall ye seeke and thither shalt thou come And thither ye shall bring your burnt offerings and your sacrifices and your tithes and the heave-offering of your hand and your vowes and your voluntary offerings and the firstlings of your herd and of your flocke And there ye shall eat before Iehovah your God and yee shall rejoyce in all that ye put your hand unto you and your houses wherein Iehovah thy God hath blessed thee Yee shall not doe after all things which we doe here this day every man all that is right in his owne eyes For yee are not come as yet unto the rest and unto the inheritance which Iehovah thy God giveth unto thee But ye shall passe over Iordan and dwell in the land which Iehovah your God giveth you to inherit and he will give you rest from all your enemies round about and yee shall dwell in consident safetie And there shall be a place which Iehovah your God shall chuse to cause his name to dwell there thither shall yee bring all that I command you your burnt-offerings and your sacrifices your tithes and the heave-offering of your hand and all the choise of your vowes which ye shall vow unto Iehovah And yee shall rejoyce before Iehovah your God you and your sonnes and your daughters and your men-servants and your women-servants and the Levite that is within your gates forasmuch as he hath no part nor inheritance with you Take heed to thy selfe lest thou offer thy burnt-offerings in every place which thou shalt see But in the place which Iehovah shall chuse in one of thy Tribes there thou shalt offer thy burnt-offerings and there thou shalt doe all that I command thee Notwithstanding in all the desire of thy soule thou maist slay and eat flesh according to the blessing of Iehovah thy God which he hath given to thee in all thy gates the uncleane and the cleane may eat thereof as of the Roe-bucke and as of the Hart. Onely the bloud yee shall not eat yee shall powre it upon the earth as water Thou maist not eat within thy gates the tithe of thy corne or of thy new wine or of thine oile or the firstlings of thy herd or of thy flocke or any of thy vowes which thou shalt vow or thy voluntary offerings or heave-offering of thine hand But thou shalt eat it before Iehovah thy God in the place which Iehovah thy God shall chuse thou and thy sonne and thy daughter and thy man-servant and thy woman-servant and the Levite that is within thy gates and thou shalt rejoyce before Iehovah thy God in all that thou puttest thine hand unto Take heed to thy selfe lest thou forsake the Levite all thy daies upon thy land When Iehovah thy God shall enlarge thy border as he hath spoken unto thee and thou shalt say I will eat flesh because thy sould desireth to eat flesh in all the desire of thy soule thou maiest eat flesh If the place which Iehovah thy God shall chuse to put his name there be farre from thee then thou shalt slay of thy herd and of thy flocke which Iehovah hath given unto thee as I have commanded thee and thou shalt eat within thy gates in all the desire of thy soule But as the Roe-bucke and the Hart is eaten so thou shalt eat it the uncleane and the cleane shall eat it alike Onely bee sure not to eat the blood for the blood is the soule and thou shalt not eat the soule with the flesh Thou shalt not eat it thou shalt powre it on the earth as water Thou shalt not eat it that it may bee well with thee and with thy sonnes after thee when thou shalt doe that which is right in the eies of Iehovah Onely thy holy things which thou shalt have thy vowes thou shalt take up and goe unto the place which Iehovah shall chuse And thou shalt make thy burnt-offerings the flesh and the blood upon the Altar of Iehovah thy God and the blood of thy sacrifices shall be powred out upon the Altar of Iehovah thy God and thou shalt eat the flesh Observe and heare all these words which I command thee that it may bee well with thee and with thy sons after thee for ever when thou shalt doe that which is good and right in the cies of Iehovah thy God When Iehovah thy God shall cut off the nations from before thee whither thou goest to possesse them and thou possessest them and dwellest in their land Take heed to thy selfe lest thou bee ensnated after them after that they be destroyed from before thee and lest thou enquire after their gods saying How did these nations serve their gods even so will I doe likewise Thou shalt not doe so unto Iehovah thy God for every abomination to Iehovah which he hateth have they done unto their gods for even their sonnes and their daughters they have burnt in the fire to their gods Every word which I command you that shall yee observe to doe thou shalt not adde unto it neither shalt thou diminish from it Annotations STatutes Here Moses entreth into the explication of the second commandement concerning the manner of Gods worship when Israel should come into Canaan and proposeth in the 12 13 14 15 and 16 chapters Statutes for the service of God and afterwards Iudgments for the repressing of evils Vers. 2. destroying that is yee shall speedily and utterly destroy as the Greeke translateth destroy with destruction In the Hebrew canons it is said Wee are commanded to destroy the Idoll and the ministring vessels thereof and whatsoever is made for the same Deut. 12. 2. And in the land of Israel we are commanded to persecute it untill it bee destroyed out of all our land but without the land wee are not commanded to persecute it But every place which wee shall subdue wee are to destroy every Idoll that is therein as it is written in Deut. 12. 3. and yee shall destroy the names of them out of that place Maimony in Misneh treat of Idolatry ch 7. sect 1. places as houses high places temples and the like Hereupon the house of Baal 2 King 10. 27. the high places which Solomon and Ieroboam had builded for idolatry 2 King 23. 13. 15. were destroyed But if an house were built for use and Idols afterwards set up in it the Hebrewes say When hee had brought in the Idoll into the house so long as it was there the house was unlawfull for
there the tithe of thy corne of thy new wine and of thy new oile and the firstlings of thy herd and of thy flocke that thou maiest learne to feare Iehovah thy God all daies And if the way bee too much for thee that thou art not able to carie it because the place is farre from thee which Iehovah thy God shall chuse to set his name there when Iehovah thy God hath blessed thee Then shalt thou turne it into money and binde up the money in thine hand and shalt goe unto the place which Iehovah thy God shall chuse And thou shalt give the money for all that thy soule desireth for oxen or for sheepe or for wine or for strong drinke or for whatsoever thy soule asketh of thee and thou shalt eat there before Iehovah thy God and thou shalt rejoyce thou and thine house And the Levite which is within thy gates thou shalt not forsake him for hee hath no part nor inheritance with thee At the end of three yeeres thou shalt bring forth all the tithe of thy revenue in that yeere and shalt lay it up within thy gates And the Levite because he hath no part nor inheritance with thee and the stranger and the fatherlesse the widow which are within thy gates shall come and shall eat and be satisfied that Iehovah thy God may blesse thee in all the worke of thine hand which thou shalt doe Annotations THE sonnes of Iehovah or sonnes to Iehovah the Chaldee translateth sonnes before the Lord. Vnder the name sonnes hee implieth daughters also as is expressed in Deut. 32. 19. 2 Cor. 6. 18. Moses here entreth into precepts concerning the communion of the Saints among themselves which should bee holy who as they must abstaine from false gods so from communion in the rites and ordinances of religion with the children of such Christ is the Sonne of God in nature the Sonne of his love Coless 1. 13. Wee in Christ are the sonnes of God by adoption Rom. 8. 15. by faith in Christ Gal. 3. 26. So many as are led by the Spirit of God Rom. 8. 14. and are made partakers of his love as it is written Behold what manner of love the Father hath bestowed upon us that wee should bee called the children of God 1 Ioh. 3. 1. not cut your selves as was the manner of the heathens especially in their sorrow 1 King 18. 28. Ier. 41. 5. and in particular when their friends died Ier. 16. 6. which thing is chiefly intended here The Chaldee translateth yee shall not make a tumult Because they are the children of God therfore they must walke in his feare 1 Pet. 1. 17. and purifie themselves even as he is pure 1 Ioh. 3. 3. and beare all accidents and afflictions that come upon them patiently and forsake all heathenish customes and not hurt their owne bodies which are the Temples of the holy Ghost 1 Cor. 6. 19. See the notes on Levit. 19. 28. The Hebrewes say that Gedidah the cutting here spoken of and Seritah the incision in Levit. 19. 28. are one thing and hee that cutteth himselfe for the dead whether it be an incision with his hand or an incision with an instrument he is to be beaten Maimony treat of idolatry chap. 12. sect 13. put baldnesse that is make your selves bald by shaving or plucking off the haire which also they used in mourning for the dead Ezek. 7. 18. and 27. 31. Ier. 16. 6. and 48. 37. See also Levit. 21. 5. and 19. 27. betweene your eies that is on the fore-part of your head as the Phylacteries which were to be between their eies were worne on their heads as is noted on Exod. 13. 9. 16. And in Levit. 21. 5. it is written They shall not make baldnesse upon their head for the dead this is an explanation of that which elsewhere he saith for a soule Levit. 19. 28. and 21. 1. The Hebrewes here say If your father dye yee shall not cut your selves nor make you bald nor sorrow more than is meet for you are not fatherlesse because you have a father who is great living and permanent even the holy blessed God But an Infidell when his father dieth hath no father that can help him in time of need for his father which is left him is of wood his mother of stone as it is written saying to a stocke Thou art my father to a stone Thou hast brought me forth Ier. 2. 27. therfore they weepe cut themselves make them bald And further because thou art an holy people therefore thou maiest not deforme thy selfe or make thee ill-favoured Chazkuni on Deut. 14. Yea even the wise among the heathens themselves blamed this folly in men that mangled their bodies for the dead calling them Varia detestabilia generalugendi pedores muliebres lacerationes genarum pectoris foemorum capitis percussiones Cicer. Tusc. quaest l. 3. Vers. 2. of peculiar treasure in Greeke a peculiar people in Chaldee abeloved people see the annotations on Exod. 19. 5. Vers. 3. any abomination This Sol. Iarchi and the Thargum called Ionathans well explaine any thing that I have made abominable to you or put farre from you For every creature of God is good 1 Tim. 4. 4. and there is nothing common or uncleane of it selfe Rom. 14. 14. but by the ordinance of God certaine creatures meats and drinks were made uncleane unto the Iewes yet not for ever but imposed upon them untill the time of reformation Heb. 9. 10. And this law taught them holinesse in abstaining from the impure communion with the wicked Act. 10. 13. 17. 20 28. See the annotations on Levit. 11. The Hebrewes saw this mysterie for Baal Hatturim on this place noteth Next unto these words For thou art an holy people c. he saith Thou shalt not eat any abomination meaning that they should not be commixed 〈◊〉 infidels for infidels are like unto beasts Vers. 4. Kid of goats or the lambe of goats the Hebrew Seh is either a young sheepe or a young goat as Exod. 12. 4 5. and by naming the Lambe he meaneth all the breed of these beasts young or old as the sonne of man is used for any man generally old or young Psal. 144. 3. Iob 25. 6. Vers. 5. Hart in Hebrew Ajal a wilde beast well knowne whose female is called an Hâ—â—de Gen. 49. 21. light of foot 2 Sam. 22. 34. bringing forth her young with great sorrow Iob 39. 1 2 3. Such were meat at Solomons table 1 King 4. 23. Roe-buck in Hebr. Tsebi of the pleasa 〈…〉 le or beauty of this beast in Chaldee Taâ—ja in Greeke Dorkas whereupon the woman named in Syriak Tabitha Act. 9. 36. is by interpretation Dorkas in English a Roe this beast is very swift 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also aâ— Solomons table 1 King 4. 23. Fallow-dâ—ere or Wilde-oxe Bugle or Buffel in Hebr. Iachmer a word not found but here and in 1 King
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
Priests said Make expiation for thy people c. vers 8. Maimony treat of Murder cha 9. s. 3. to â—inister the Greeke saith to stand before him See Deut. 10. 8. their mouth that is as the Chaldee expoundeth it their word meaning the word of God which they should shew Ezek. 44. 23 24. shall be to wit judged or tried or as this case seemeth to import expiated stroke or plague in Chaldee plague of leprosie See the notes on Deut. 17. 8. Vers. 6. all the Elders both the Magistrates then bearing office and such as had borne it before For all such were called Elders as appeareth by Iudg. 8. 14. where the Princes and Elders of Succoth were threescore seventeen men So in this case the Hebrewes say The Iudges of that citie with all the Elders although they be an hundred they all wash their hands there in the place where the heiffers necke is stricken off Maimony treat of Murder ch 9. s. 3. shall wash in signe that they were innocent of that bloud-shed as Psal. 26. 6. Matth. 27. 24. Vers. 7. shall answer that is shall speake for so the word answer is often used for the beginning of a speech Ioâ— 3. 2. have not shed or hath not shed for the Hebrew hath a double reading implying both singular and plural to signifie that they had not any hand in this murder not seen it to wit shed by any other for else this expiation had not been thus made as is noted on vers 1. Vers. 8. Make expiation or Make atonement in Greeke be mercifull Here the Chaldee version addeth The Priests shall say Make exptation c. and so the Hebrewes explaine it as is noted on v. 5. hast redeemed the Greek addeth out of the land of Egypt lay not innocent bloud Hebr. give not that is as the Chaldee openeth it give not the guilt of innocent bloud in our phrase lay it not to their charge The Greeke translateth that there may not 〈◊〉 innocent bloud in thy people To give is often used for to suffer as is noted on Gen. 20. 6. in 〈…〉 ch sense it may also be taken here suffer not in 〈…〉 nt bloud to wit to be unpunished but bring the murderer to light expiaeted for them or mercifully forgiven them but the murderer if afterward hee were taken was not hereby forgiven which the Hebrewes gather from the next words saying Although the murtherer be found after the 〈…〉 eading of the heiffer yet he is to be killed for it is 〈…〉 ten Deut. 21. 9. And thou shalt put away in 〈…〉 t bloud Maim treat of Murder ch 10. s. 8. Vers. 9. innocent bloud that is the guilt there 〈…〉 〈◊〉 the Chaldee addeth the shedder of innocent 〈◊〉 according to the former exposition right 〈◊〉 eies the Greeke translateth that which is good 〈◊〉 pleasing before the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the nine and fortieth Section or Lecture of the Law See Gen. 6. 9. Vers. 10. delivered them Hebr. given or deli 〈…〉 d him speaking of the multitude of enemies 〈◊〉 one man so after captivity of them Hebr. 〈…〉 ity of him that is a multitude of captives or 〈◊〉 So in Num. 21. 1. This Law is like the 〈◊〉 divorce Deut. 24. which our Saviour tel 〈…〉 〈◊〉 suffered for the hardnesse of mens hearts 〈◊〉 â—9 8. And the Hebrewes themselves 〈…〉 gh much addicted to strange women and 〈◊〉 of wives understand this Law with sun 〈…〉 limitations and to be partly for necessity when 〈◊〉 in the warres were absent from their wives and tempted with concupiscence Vers. 11. in the captivity that is amongst the captives or prisoners At any other time the Hebrewes say this was not lawfull hast a desire or affectest settest thy love as Gen. 34. 8. and wouldest take her or and takest her to wit by promise The Hebrewes say of Souldiers that come into the heathens coast that they may in their hunger eat swines flesh or other uncleane meats when they can get no other And so a man may lie with an heathen woman if his concupiscence urge him therto but he may not lie with her and goe his way bust must bring her home to his house and he may not lie with her the second time untill he have married her Neither is it lawfull for him to take this beautifull woman save in the time of captivitie as it is written And thou seest in the captivity c. Neither is it lawfull to lie with two for it is said HER nor lawfull to take two and lie with the one and leave the other for his brother Maimony tom 4. treat of Kings and Warres ch 8. s. 1 2 3. This lying with her seemeth to be impiied in those words thou hast humbled her v. 14. which phrase is not used but of an estate out of marriage as is noted on Gen. 34. 2. Vers. 12. home to thy house Hebr. into the midst of thine house that is into it as this phrase meaneth See the notes on Gen. 2. 9. she shall shave the Greeke changeth the person saying thou shalt shave for this being a shame and dishonour unto her 1 Cor. 11. 6. 15. it is not likely the woman would willingly doe it but the man in whose power she was must see it done doe her nailes or make them which the Chaldee expoundeth let them grow though the phrase may be taken otherwise to pare or cut them as in 2 Sam. 19. 24. and so the Greeke translateth yet the letting of them grow seemeth here to be meant for her more deformity answerable to the shaving of her head The Hebrews open it thus After he hath lien with her once whiles she is in her paganisme if she take upon her to come under the wings of Gods Majesty she is baptised for a Proselyte out of hand and if she will not she must remaine in his house thirty daies Deu. 21. 13. and she is to let her nailes grow and shave her head to the end that she may be deformed in his eies and she must be with him in his house that he may looke upon her and loath her And he is to perswade with her that she may receive the faith if she receive it she is made a Proselyte and baptised as all strangers And she must tarry three moneths one maneth weeping for her father and two moneths after it and he is to take her with bill of dowry mariage And if he have no delight in her he is to send her away whither she will if he sell her he transgresseth c. Deut. 21. 14. If she will not become a Proselyte they perswade with her 12. moneths If yet she will not but receiveth the 7. commandements which were commanded to the sons of Noe whereof see the Annotations on Gen. 9. 4. then he is to send her away whither she will and loe she is as all other strangers that dwell in the land but he may not marrie her for it is
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
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent 〈◊〉 Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
were occasioned by the captivity of Babylon and calamities then upon the Iewes have little shew of reason For â—beside that Kimchi himselfe sometimes alleageth both readings with out condemning of either and sheweth the meaning of both as is to be seene in his Commentaries on Esay 9. 3. Ios. 19. â—3 Esay 61. 1 c. and Arias translateth now the line and then the margine and sometimes â—oteth both what are 70 yeeres to corrupt all Copies When as a Copie written on Parch 〈…〉 as was their manner will endure many 70. yeeres intire Ieremy with some Iewes reâ—amed a while in the land Ezekiel Daniel and many godly men were in Babylon may wee suppose that none of them would keepe the Scriptures pure Ezra the learned Priest and Scribe came with the people out of Babylon they also had Prophets Haggai Zecharie and Malachie by whom these errours if they had beene such might have beene corrected and a 〈◊〉 Bible preserved for the Churches use Yea even the Bookes which Ezra Danieâ— Zacha 〈…〉 c. wrote have divers readings as hath Moses and the former Prophets 5. Our Saviour blameth the Priests Scribes and Pharisees for corrupting the Law by wrong 〈…〉 pretation Mat. 5. 15. 23. if they had violated and falsified the writing of the Scrip 〈…〉 would he have spared them Or would not he by himselfe or by his Apostles have pro 〈…〉 a perfect canon of the Word to be left unto his Church But wee finde no blame laid â—â—on them for marring the Text yea Christ and his Apostles send all to reade the Scrip 〈…〉 Luk. 16. 29. Iob. 5. 39. 2 Pet. 1. 19. and our Saviour confirmeth the Law unto every jot â—â—d little Maâ— 5. 18. all which things doe perswade that the holy Text was not then corrup 〈…〉 d and they that most labour to discredit it cannot shew how it should be corrupted since there being besides the Apostles many thousands of the Iewes and Churches of the Iewes that came to the Christian faith Act. 21. 20. Iam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them unto the Christian Gentiles 6 The divers readings fore-spoken of are such as savour not of humane superstition but to men of understanding doe shew Gods wisdome as the residue of the Scripture and good reasons have beene rendred by many as well Christian as Iewish Expositors of both line and margine being in stead of briefe Commentaries one to another and if we cannot doe the like of all yet ought we not to condemne that we know not but in humility to seeke for further light 7. The holy Ghost in many places approueth the Keties or readings in the margine as where one Prophet writeth Tamor 1 King 9. 18. in Greeke Thamor and noteth in the margine to reade it Tadmor another Prophet after confirmeth it writing onely Tadmor 2 Chron. 8. 4. and there the Greeke also hath Thedmor Ieish in Gen. 36. 5. 14. is noted in the margine to be read Ieush and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai a lively man as Vatablus noteth and interpreteth it but warneth in the margine to reade Ish chajil a valiant man 2 Sam. 23. 20. another Prophet writeth this marginall text onely Ish chajil 1 Chron. 11. 22. When in speech of the first person there is a sudden change to the third as in 2 Sam. 22. 33 34. his way and his feet that this should not seeme strange the Hebrew margine there readeth it my way and my feet and this is confirmed by the Hebrew line in Psal. 18. 33 34. Neither may wee say that the former place is corrupted seeing the Scripture useth such change of person other where as in Deut. 5. 10. Iob 18. 4. Mit. 1. 2. Psal. 59. 10. and 65. 7. Dan. 9. 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margine to to be read Alvah and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew margine 2 Sam. 23. 35. is by the letters in the line Hezro and in 1 Chron. 11. 37. only Hezro Zaanaim in Iudg. 4. 11. is read in the Hebrew margine Zaanannim and so the name is written in Ios. 19. 33. In 2 Sam. 23. 13. whereby the letters in the line Shalishim the Captaines of the thirty went downe the margine and vowels reade it Sheloshah three of the thirty and so it is after written Sheloshah three in 1 Chron. 11. 15. So he shall take 2 King 20. 18. is by the vowels and margine read they shall take and approved in Esay 39. 7. Hee had not the name 1 Chron. 11. 20. is read in the Hebrew margine He had the name and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say Chiefe of the thirty and so it is translated in the Greeke Bible and in our first English and the Geneva verlion after it and in the old Latine and the Spanish translations and by Pagnine there by the vowels and by the Keri in the margine it is read Chiefe of the Captaines for confirmation of this another Prophet writeth it Chiefe of the Captaines or the Chiefe Captaine 2 Sam. 23. 8. and sundry other examples might bee shewed The new Testament approveth also the marginall readings for whereas Gnanijim that is Poore or afflicted in Prov. 3. 34. is to bee read in the margine Gnanavim that is Lowly or Humble the Holy Ghost translateth according to the margine in Iam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble Where Chas 〈…〉 is written in the line with †jod a signe of the plurall number Psal. 16. 10. so that in Bibles unvowelled it may be taken for Chadsideca thine Holy ones which in sundry other examples may also be observed as in Psal. 145. 6. Eccles. 5. 1. Iudg. 13. 17. 1 Sam. 24. 5. and 26. 8. D 〈…〉 3. 12 18. Ezra 10. 12. Esay 26. 20. Ezek. 9. 5. there in the margine that signe of the plur 〈…〉 number jod is noted to be redundant and accordingly it is interpreted by the Spirit of God in Act. 2. 27. and 13. 35. ton Hosion son thine Holy one 8. As the Iewish nation a few late men excepted approve of those readings in the margine and yet hold the word in the line uncorrupted so among Christians of all languages they have beene reverenced Translatours from the Hebrew have at their discretion taken sometimes the one sometimes the other without condemning that which they omit Out 〈◊〉 English version translateth the margine commonly yet often noteth the other someti 〈…〉 the line and noteth also that which is in the margine as is to be seene in 1 King 22. 48. Ios. 〈◊〉 12. 15. 53. 2. King 20 4. 23. 33. 2 Sam. 14. 20. Psal. 100. 3 Pro. 17. 27. Ier. 2. 20. Dan. 9. 〈◊〉 Esay 9. 3. and
according to the margine as Lev. 11. 21. 25. 30. Ezra 4. 2. 2 King 20. 4. 8. 10. 1 Sam. 20. 2. 1 King 1. 47. 22. 48. Esay 9. 3. 49. 5. 2 Sam. 23. 18 21 35. and otherwhere So that whether we respect the latter or the most ancient Translators we shall finde these marginall readings to be many of them regarded as the authentike text and if we may not refuse them all except we will goe against all that ever interpreted Scripture what warrant have we to condemne any being all of like authority Object But if these translate according to the margine onely or according to the Text onely then doe they afford unto us not both the divers readings but one onely c. Answ. Were it so that they never yeelded us but one onely yet seeing they take that one sometime from the Text in the line but most commonly from the margine it may teach us not to reject those marginall notes as the Rabbines fictions unlesse we will say that all men in all ages have delivered the Rabbines traditions in stead of the pure Word of God And it would be known of this Excepter for he hath not shewed his minde whether he would have men alwaies to follow the word in the line or that in the margine or to take that which they thinke best of either and to condemne the other and what warrant men have so to doe But many of the best translations doe afford us both if not in the line which is not easie to be done yet by an or in the margine as may be seene in our last Englished Bible where in many of the places before alleaged they doe by a marginall note compared with a line give vs a different and sometimes in seeming a contrary reading and the like though perhaps not so frequently is done by Bibles in other languages Yea sometimes when both readings may be joyned in one they doe give us both jointly for the Text of Scripture Witnesse our last English Bible which in Prov. 19. 7. rendreth both negative and affirmative according both to the Hebrew line and margine they are wanting to him whereas our former version was only after the negative in the line they will not And before them the Pastors of Geneva in their French version translate both line and margine in the same place though in another sense â—la'y a que paroles pour lui Likewise in Esay 9. 3. reading in French according to the Hebrew margine Tului as accreu la joye they note thereby another translation implying both line and margine Ou ma is tu ne lui as point baill'e plus grande joye Againe in 2 Sam. 23. 13. they first translate according to the margent reading trois d'entreles trente capitaines and by it they note according to both margine and line Ou les trois principaux capitaines par dessus les trente Tremellius and Iunius besides that they translate either indifferently as is before shewed and sometime note the Massorites observation as on 1 Sam. 27. 8. Girzeum pro Gezerâ—â— transposit is liter is literis ut notaâ—t Massoritae and likewise expresse the Hebrew line in their line and the margine in their margine as Abana and Amana in 2 King 5. 12. and reade the word which is written in the margine and hath but the vowels onely in the line as in 2 King 19. 31. Ie 〈…〉 of hosts and in Ruth 3. 5. 3. 17. 2 Sam. 16. 23. 2 King 19. 37. they also joyne both line and margine in their text when commodiously they can as in Ios. 8. 12. where the line hath is the Citie and the margine Ai the proper name they put both in their Text the citie Ai and so againe in v. 16. In Prov. 23. 26. where the word in the line is derived of Ratsah to be will 〈…〉 and that in the margine noted to be read is of Natsar to keepe they joyne both in their version studiosè custodiant studiously or willingly keepe where the Greeke and Chaldee and 〈◊〉 translations follow the margine onely In 1 King 16. 26. where the line hath the forme plurall in his sinnes and the margine the singular in his sinne they render both in their translation in singulis peccatis ejus in all or every of his sinnes So in Dan. 9. 12. every of his words where both line and margine are joyned in one Likewise in Eccles. 5. 1. Keepe thy foot or 〈◊〉 feet they expresse it Pedem utrumque tuum Also in Ezek. 42. 16. where the margine 〈◊〉 Meoth hundred and the line ammoth cubits Tremellius and Iunius give these both as 〈◊〉 Text of God Quingentâ—ruâ—â— cubitorum calamis reeds of five hundred cubits The Tigurine Latine version in 1 King 22. 48. where the marginall Hebrew is Asah 〈◊〉 〈…〉 de and the lineall Asar ten putteth these both for divine Scripture Fecit decem naves 〈…〉 de ten ships Againe in 2 Sam. 23. 13. from the marginall word Sheloshah three and the other in the line Shalishim Princes or Captaines it giveth a translation compounded of both 〈…〉 istiprincipes these three Princes There also our last English Interpreters translating And three of the thirty put in their margine Or the three captaines over the thirty Moreover in Esay 61. 2. where Pekach koach in two words or Pekachkoach in one word is referred to the release of prisoners or opening of the eyes of the blinde the said Tigurine version following the Evangelist Luke 4. 18. rendreth both vinctis apertionem caecis visum opening or deliverance to the captives and recouery of sight to the blinde And those two interpretations of the Evangelist may give light to this controversie and by this meanes rather than by any other that I know may that place in the new Testament be cleared Zuinglius in his Latine version of the Psalmes expresseth both the marginall Hebrew Caris and the word in the line Caari in Psal. 22. 17. translating frangit man us pedes meos instar leonis breaketh my hands â—nd my feet like a Lion And Arias Montanus one whom my adversarie citeth on his side in his poeticall Psalmes doth the like Perfodâ—re meas cum pedibus manus Frendens unguibus ut leo Munster on 2 Sam. 23. 13. giveth both readings together as doth the Tigurine version of Sheloshah and Shalâ—shim saying Descenderunt verò tres isti principes c. And in 1 King 22. 48. fecit decem naves The Greeke Bible in Dan. 9. 24. rendreth first the line Kai tou sphragisai ha 〈…〉 as and to seale up sinnes then the margine Kai apaleipsai tas anomias and to wipe out or 〈◊〉 away iniquities and then proceedeth with the sentence following and to make reconciliation for iniquitie So it seemeth to have reference unto both readings in Iudg. 19. 3. Pro. 26. 2. The Chaldee paraphrast in Psal. 22. 17. translateth both Caru the margine and Caari the 〈◊〉 saying Nichthin hec cearja
neede them not Object If these divers readings were written by the Spirit of God as you will have it then must they bee for our learning and instruction for increase of our comfort and hope Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from theâ— for our edification then have wee no reason to thinke with you that they are any part of the Scriptures of God or written by the Spirit of God Answ. All Translators old and new will have many of them to bee written by the Spirit of God as by their versions and notes hath beene manifested yea and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them and they are all for ought that hath beene yet shewed of equall authority 2 If I or another man cannot shew a sure way to gather necessary doctrine from every one of them it followeth not that therefore a sure way could not heretofore or cannot now or shall not here after bee shewed by any 3 From many of them both doctrine and comfort hath soundly beene gathered by sundry men the like I doubt not may be done from the rest as God shall furnish men with more abundanâ—â— of his Spirit Object If it were true that Keri and Chethib were both written by the Spirit of God c. then doe you herein declare your selfe to be guilty of great sinne treachery and unfaithfull dealing with the Scriptures in that you doe leave out divers parts of the same at your pleasure c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3 c. Answ. 1. This reason if it be of weight woundeth not me alone but thorow my sides all ancient and latter Interpreters that have read noted or expounded some of them as is formerly manifested for none hath ever read or noted them all Though this be no excuse for me wherein I have done amisse 2 Those marginall readings doe many of them concerne the Hebrew tongue and Grammar which however they may be of great and good use for the Hebrewes and such as know that tongue yet are they not of such use in other languages When Arjeh a Lion is noted to be read Ari a Lion in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari but in other tongues which write the name of a Lion but one way it hath not such use When Shenajim in statu absoluto as Grammarians call it is noted to be read Shene in statu constructo 2 King 17. 16. both which in English signifie two which word with us varieth not the forme as doth the Hebrew when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee when in the night Lam. 2. 19. is by the letters in the line belel and by the vowels and margin ballajlab both which signifie one thing and many the like as in 1. King 18. 5. and 19. 4. and 21 8. 2 King 7. 12. and 11. 20. and 15. 25. Esay 54 16 c. these differences may be profitably observed by them that know that first tongue but in other speeches cannot so be discerned So the order of the Hebrew Alphabet is set downe of God in some Psalmes and in Ieremies Lamentations which when the Hebrew is turned into other tongues will not so appeare And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse bring forth Gojim nations being written in the line with jod and read in the margin with vau in Gen. 25. 23. and sundry the like because they so specially belong to the Hebrew tongue and vary not in our English I have therefore omitted to speake of And if this reason be not of weight let me beare my deserved blame but let not the booke of God be accused of corruption And let the judicious and learned Reader judge of that which hath been said Of the Hebrew Records WHiles the Iewes Common-wealth did stand they had besides the writings of Moses and the Prophets which were of Publike and Divine authority other civill Monuments and private Records as all Kingdomes for the most part have for their use some of which are mentioned in the holy Scriptures Ios. 10. 13. 1 Kin. 11. 41. and 14. 19 29. But those ancient stories are now lost some that were written betweene the times of the last Prophets and the Apostles yet remaine as the two bookes of the Maccabees and that which Iunius calleth the booke of Simeon others the third of the Maccabees the writings of Iosephus Philo and the like When the second Temple was destroyed by the Romans and the Iewes Common-wealth overthrowne and their people scattered about the yeere of Christ 150. R. Iudah hannasi began to gather the private writings notes records and observations which were in the hands of the Doctors of his time and to compile them in one volume others after him added moe unto them with their own Commentaries which worke they called the Thalmud or Doctrinall In which they have recorded the practise of the Law from old time in their Common-wealth and Church according to their understanding but so as many Iewish fables vaine traditions received from their fathers and false expositions of the Scriptures are mixed with other things of better note and use The Thalmud called Ierusalemi was finished about the yeere of our Lord 230. and the other called Babeli about the yeere 500. according to the Canons and constitutions whereof the Iewes live to this day These longsome volumes were after abridged by Moses sonne of Maimon called Maimony and Rambam who lived 1200. yeeres after our Lords birth and he set downe in plainer Hebrew the expositions canons and traditions according to which they had interpreted the Law of God given by Moses and practised the same omitting the discourses fables disputes c. wherewith the Thalmud is reâ—erced And this Maimony is of such esteeme among the Iewish nation that of him it is said From Moses the Prophet to Moses sonne of Maimon there was none like this Moses Other Expositors they have some ancient as the Chaldee paraphrasts of which Ionathan that interpreted the Prophets is reported to be the Scholler of Gamaliel at whose feet our Apostle Paul learned the Law and Onkelos who paraphrased on the Law was not long after him Their latter Writers follow for the most part the Thalmuds and notwithstanding the many fables and falshoods that are found generally in them yet for the many good things and probable truths which from elder daies they doe record they have beene and are regarded of Christian Writers heretofore and at this day that of them it is said When they doe well they are the best Expositors and when they doe evill they are the worst Now whereas I have alleaged many of their interpretations especially from the Greeke and Chaldee
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
the warre and a bow of brasse is broken with mine armes And thou hast given to me the shield of thy salvation and thy right hand hath upheld me and thy meeknesse hath made me to increase Thou hast widened my passage under me and my legs have not staggered I followed mine enemies and over tooke them and turned not till I had consumed them I wounded them and they could not rise up they fell under my feet And thou hast girded me with valour to the warre them that rose against mee thou hast made to stoope downe under me And thou hast given to me the necke of mine enemies and them that hated me I have suppressed They cried out but there was none to save unto Iehovah but hee answered them not And I did beat them small as dust before the wind as the clay of the streets I did powre them out Thou hast delivered me from the contentions of the people thou hast put me for the head of the heathens a people whoÌ„ I have not known doe serve me At the hearing of the eare they obey me the sonnes of the stranger falsly denie unto me The sons of the stranger fade away and shrinke for feare out of their closets Iehovah live blessed be my rocke and exalted be the God of my salvation The God that giveth vengeances to me and subdueth peoples under me My deliverer from mine enemies also from them that rose up against me thou hast exalted me from the man of violent wrong thou hast rid me Therefore I will confesse thee among the heathens Iehovah and to thy name I will sing Psalme Hee maketh great the salvations of his King and doth mercie to his annointed to David and to his seed for ever Annotations THe servant of Iehovah So he intituleth him-selfe here and in Psal. 36. 1. for his service in administring the kingdome This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed hand of Saul which noteth the power of the King above that which is noted by the hand or palme of other enemies yet for this word hand in 2 Sam. 22. 1. is used palme the Chaldee expoundeth it the sword of Saul Vers. 2. I will dearely love or I love heartily with my inmost bowels The originall word is in this place for intire love but otherwhere is often used for tender mercie or bowels of compassion Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here more than in 1 Sam. 22. Vers. 3. fortresse or munition a place or hold to flee unto when one is hunted and chased See Ps. 31. 3. rocke Two names of a Rocke are in this verse the first Selangh a firme stony Rocke or cliffe the latter Tsur a strong or sharpe rocke and is often the title of God himselfe and turned in Greeke Theos that is God as in the 32 and 47 verses of this Psalme Deut. 32. 4. 18. 30 31. Psal. 71. 3. and in many other places horne of my salvation that is the horne that saveth me A horne signifieth power and glory Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore hornes are used to signifie Kings Dan 8. 〈◊〉 Râ—v â—7 12. And Christ is called the horne of salvation Luke 1. 69. high defence or tower 〈…〉 See Psal. 9. 10. In 2. Saâ— 2◠〈◊〉 there is added more and my refâ—ge my Saviour from violent wrong 〈◊〉 savest 〈◊〉 Vers. 4. Pâ—â—ifed that is glorious excellent praise 〈…〉 and accordingly for his 〈◊〉 usually 〈◊〉 of his people So Psal. 48. 〈◊〉 The Chaldee 〈…〉 deth it with a praise oâ— Hyâ—ne I prayed before the Lord. And the Greeke praising I will call upon the Lord. Vers. 5. the pangs paines throwes sorrowes as of a woman in childbirth so the originall word signifieth Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it Anguish compassed mee as of a woman which sitâ—â—th in the birth and hath no strength to bring forth and she is in danger of death Or The â—ands the 〈◊〉 as the word also signifieth Iob 36. 8. Prov. 5. 22. For this in 〈◊〉 Sam. 22. 5. another word is used that signifieth breaches which also is applied to the breaking forth of children at the birth Hâ—s 13. 13. Eâ—â— 37. 3. and to the 〈◊〉 of the sea Psal. 42. 8. streames or brooks bournes The originall word Nachal is used as our English bourne both for a brooke or streame running in a valley and for the valley it selfe 1 Kings 17 3 4. Waters do often figure out afflictions Psal. 69. 2. 3. â—ournes or streâ—â—â—â— of waters meane vehement and violent afflictions Psal. 124. 4. Ier. 47. 2. Belial or 〈◊〉 The Hebrew Bel 〈…〉 which the Apostle in Greek calleth Belial 〈◊〉 Cor. 6. 15. iâ— used 〈◊〉 extreme mischiefe and wickednesse or most impious and mischieâ—â—ous persons called sonnes of Belial Deut. 13. 13 daughters of Bâ—lial 1 Sam. 〈◊〉 〈◊〉 men of Belial 1. Sam. 25. 25. and sometime B 〈…〉 it selfe as in Nah. 1. 15. Belial shall no more passe th 〈…〉 thee and 2 Sam. 23. 6. Belial shall be every one as thornes thrust away and Iob 34. 18. Wilt 〈◊〉 say to a King Belial It is also applied to speciall sinnes and sinners as a witnesse of Belial Prov. 19. 28. a counseller of Beliâ—l Nah. 1. 15. Also to mischievous thoughts words or things Deâ—t 15. 9. Psal. 41. 9. and 101. 3. The Apostle opposeth Belial to Christ 2 Câ—â— 6. 15. and it seemeth to be put for the Devill or Satan as the Syâ—â—â—â— and Arabik translations there explaine Pauls 〈◊〉 〈◊〉 for Antichrist for so Belial is opposed to Christ and his kingdome 2 Sam. 23. 6. By interpretation Belial signifieth an Vnthrift or Without 〈◊〉 lawlesse 〈◊〉 Antichrist is named the lawlesse man 〈◊〉 Thess. 2. 8. and in this Psalme the Greeke 〈◊〉 streames of lawlesnesse or iniquitie which the Chaldee Paraphrast calleth the company of the unrighteous frighted me skarâ—d or vexed 〈◊〉 〈◊〉 This word is used of Sauls vexation by a◠〈◊〉 spirit 〈◊〉 〈◊〉 16. 14 15. Vers. 6. of hell which the Chaldee expoundeth a company of â—â—â—ked persons snares of death deadly shaâ—â—◠〈◊〉 〈◊〉 for my death a similitude 〈◊〉 from 〈◊〉 〈◊〉 Eccles. 9. 12. So 〈◊〉 13. 14. and 14. â—7 The Chaldee explaineth 〈◊〉 〈◊〉 â—rmed with weapons of sâ—aughter Pre 〈…〉 me that is were ready to take hold on mee 〈…〉 denly and unawares Vers. 7. distresse upon me or to me that is in that my distresse or while it was upon me So Psal. â—6 1â— be heard The Hebrew properly is will heare but the time to come is often put for the time past therefore in 2 Sam. 22. 7. it is plainly written and â—e heard so after in the 12. verse â—ee will set which in Samuel is written and â—ee set againe in the 14 verse thundred for which in Samuel is written will thunder the like may be observed of the
Greeke turneth it thus thy chastisement hath rectified me The Chaldee saith and by thy word thou hast made me to increase Vers. 37. hast widened my passage or enlarged my pase that is given me roomth to walke steadily and safe Contrary to that which is said of the wicked that his strong or violent passages are straightned or made narrow Iob 18. 7. Vers. 38. overtooke them and consequently quelled or cut them off as is expressed 2 Sam. 22. 38. Vers. 39. I wounded them or strucke thorow embrewed with bloud This verse in 2 Sam. 22. 39. is read thus And I consumed them and wounded them and they rose not but fell under my feet Vers. 41. the necke of mine enemies that is put them to flight and subdued them 2 Chr. 29. 6. Ger. 49. 8. And this respecteth Gods promise Exod. 23. 27. Vers. 42. They cried out for an helper as the Chaldee addeth For this in 2 Sam. 22. 42. is They looked answered in Chaldee they prayed to the Lord and he received not their praier Vers. 43. powre them out or empty them that is tumble them downe to be trodden as dirt I spread them abroad as in 2 Sam. 22. this verse is written And I did beat them small as the dust of the earth as the clay of the streets I pounded them I spread them abroad Vers. 44. of the people in 2 Sam. 22. it is the contentions of my people hast kept me for the head c. and hereby Christs headship over the Church of the Gentiles is signified and the contradiction of his owne people the Iewes Rom. 10. 20 21. See after in verse 50. Vers. 45. At the hearing of the eare that is speedily so soone as they heare without further adoe or By the hearing of the eare that is with diligent hearkning and attendance sonnes of the stranger 〈◊〉 the â—â—iant or of alienation that is aliens 〈◊〉 strangerâ— from the common-wealth of Israel they and their progenitors So Psal. 144. 7. Isa. 6â— 8. falsly deny or dissemble In the Greeke they lie 〈◊〉 meaning they fainedly submit themselves for feare or other sinister respect against their wils And this agreeth with the last promise of Moses Deut. 33. 29. thy enemies shall falsely deny to thee The originall word is used both for denying Gen. 18. 15. and for lying or falsifying 1 Kin. 13. 18. See after Psal. 59. â—3 and 66. 3. Vers. 46. fade away or fall to wit as leaves of trees that wither Vers. 47. my Rocke in Greeke my God Vers. 48. that giveth vengeances to me that is giveth me power to be avenged of my foes or giveth vengeances for me that is avengeth and punisheth for my sake Whereupon he is called the God of vengeances Psal. 94. 1. So to give vengeance is to execute it NuÌ„ 31. 3. subdueth bringeth into good order and subjection therefore in 2 Sam. 22. it is said subjecteth or bringeth downe And sometime this word signifieth a subduing by overthrow and destruction as 2 Chron. 22. 10. she subdued for which in 2 King 11. 1. is written she brought to perdition or destroyed Vers. 50. I will confesse thee that is give thee publike and solemne praise and thankes This verse is applied in Rom. 15. 9. to the calling of the Gentiles unto the faith of Christ and praise unto God therefore By which we are taught that of Christ and his kingdome this Psalme is chiefly intended Vers. 51. He maketh great or magnifieth Hee is the magnifier of the salvations that is of the full salvation and deliverance In stead of Magdil that is magnifier in 2 Sam. 22. 51. there is Migdol which is so written as by the vowels signifieth a tower of salvations and by the consonants a magnifier Hereupon the Hebrew Doctors in Midras tillin upon this place say One Scripture saith MAGNIFIER and another saith TOVVER and what tower is made for them The King Christ is as a tower as it is said the tower of salvations it is also written The name of the LORD 〈◊〉 a strong tower c. Prov. 18. 10. it 〈◊〉 anointed or his Messias his Christ as 〈◊〉 in Psal. 2. 2. David and his seed this may be referred both to the first Dividend his posteritie on whom God shewed great mercie and also to our Lord Christ who is called by the Prophets David Ezek. 34. 23 24. Hos. 3. 5. and his seed are his disciples the children which God hath given him Heb. 2. 13. or himselfe is the seed here mentioned Act. 13. 23. Rom. 1. 3. as he also is called Abrahams seed Gal. 3. 16. PSAL. XIX 2 The creatures shew Gods glory 8 The law more clearely revealeth his will 13. His grace cleanseth and sanctifieth through Christ the Redeemer To the master of the musicke a Psalme of David THe heavens doe tell the glory of God and the out-spred firmament sheweth the worke of his hands Day unto day uttereth speech and night unto night manifesteth knowledge There is no speech and no words not heard is their voice Thorow all the earth gone out is their line and to the utmost end of the world their speakings he hath put a tent in them for the Sunne And he is as a bridgeroome going forth out of his privy chamber joyeth as a mighty man to run a race From the utmost end of the heavens is his egresse and his compassing regresse is unto the utmost ends of them and none is hid from his heat The law of Iehovah is perfect returning the soule the testimony of Iehovah is faithfull making wise the simple The precepts of Iehovah are right giving joy to the heart the commandement of Iehovah is pure giving light to the eyes The feare of Iehovah is cleane standing to perpetuallaie the judgements of Iehovah are truth just they are together To be desired more than gold and than much fine gold and sweeter than hony and liquor of the hony combes Also thy servant is clearely admonished by them in keeping of them there is much reward Vn advised errours who doth understand from secret faults cleanse thou me Also from presumptuous sinnes withhold thou thy servant let them not have dominion in me then shall I be perfect and made cleane from much trespasse Let the words of my mouth and the meditation of my heart before thee be to favourable acceptation Iehovah my Rocke and my Redeemer Annotations DOe tell to wit unto men and so give occasion unto them to tell as the Chaldee translateth They that looke upon the heavens doe tell c. the glory that is the glorious worke so in Ex. 16. 7. Num. 14. 21 22. Ioh. 11. 40. the out-spred firmament the whole cope of heaven with the aire as the Chaldee saith they that behold the aire which though it be soft and liquid and spred over the earth yet is it fast and firme and therefore called of us according to the common Greeke version a firmament the holy Ghost expresseth it by another terme Mid-heaven
Pukad to 〈◊〉 as if we should say Visitatians or precepts the transgressions whereof God hath threatned to visit or punish as Exod. 20. 5. and 32. 34. Or of hiphkid to commend or commit unto ones charge and custodie because these are committed unto men carefully to be observed as it is written Thou hast commanded thy precepts to bee kept 〈◊〉 mently Ps. 119. 4. the commandement that is the commandements one put for all as judgement 2. King 25. 6. for judgements Ier. 52. 9. and many the like Vers. 10. The feare or reverence that is the religion and worship prescribed of God as in Matth. 15. 9. that is called Worship which in Isa. 29. 13. is named Feare and this is said to bee cleane from all filthinesse because hee requireth to be worshipped in spirit and truth and with pure hands Ioh. 4. 24. 1 Tim. 2. 8. Or as God himselfe is called Feare Psal. 76. 12. so his law may also here be called Peare for that it was given with fearefull majestie and worketh in men the feare and reverence of God Exod. 20. 18 19 20. Deut. 5. 24 29. standing or abiding continuing firme yet and perpetually judgements Such lawes as were annexed to the ten commandements for punishing the offendors have this title prefixed as Exod. 21. 1. These are the iudgements which thou shalt set before them c. And as decrees or statutes are often put for the ordinances of Gods worship as is noted on Psal. 2. 7. in stead whereof David here seemeth to use the former word feare so judgements are lawes and rites for humane duties These two Moses often joyneth together saying Hearken O Israel to the statutes and to the judgements c. Deut. 4. 1. 5. 8. 14. 45 and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11 c. just together that is all of them together and each of them apart is just or justified Vers. 11. fine gold or solid gold called Paz which hath the name of strength fastnesse or solidity such gold was rare and precious Isa. 13. 12. Lam. 4. 2. The Arabians now call gold Phes It was very fine therefore when one Prophet calleth it gold Muphaz 2 Kin. 10. 18. another calleth it tahor that is fine or cleane gold 2 Chron. 9. 17. liquour of the honey combes or liquid honey of the combâ— Each of these words is used by Solomon for the dropting honey combe Prov. 5. 3. and 16. 24. and both are joyned for more vehemencie Vers. 12. clearely admonished The word signifieth illustrating making bright or shining Dan. 12. 3. and so by warning or information to make the soule cleare and circumstect Exod. 18. 20. 2 King 6. 10. Eccles. 4. 13. Ezek. 3. 17. 18 19 20. much reward or much end that is great profit or reward as the Greeke translate that The Chaldee applieth this peculiarly to David saying and because be kept them he was made the Prince of Israel The Hebrew Ghnekeb signifying the heela or seetsole is used figuratively for the end of a thing as the head for the beginning Psal. 119. 160. and so for the saâ—cisse event and recampence that followeth thereupon As another word acharith which signifieth end is used also for reward Prove 23. 18. and 1 Pet. 1. 9. Vers. 23. Vnadvised errors or Ignorant saults Vnwitting and inconsiderate finnes The law for which is given Lev. 4. 2. c. who dotn understand or who candiscerne meaning no man can So Psal. 7. 7. 5. I spake not for I could not speake See the Annorations there cleanse thou me or make me innocent free guiltlesse empty The word is also used for exempting or absolving free from punishment due to sinne Exod. 20. 6. and 34. 7. Vers. 15. be to favour able acceptation that is be acceptable or well pleasing or as before they shall be acceptable For the Hebrew will beare either interpretation Therefore also in the Greeke these two phrases are used as one He shall be Marke 10. 44. and Let him be Mat. 20. 27. Of the word at ceptation see the note on Psal. 5. 13. my redeemer or deliverer the Hebrew Goel is interpreted in the Greek by both these RoÌ„ 11. 26. froÌ„ Isa. 59. 20. Act. 7. 35. The word is of large use for redeeming of things sold or mortgaged Lev. 25. but applied to redemption or deliverance from danger Psal. 69. 19 from violence Psal. 72. 14. from corruption Psal. 103. 4. from the enemies hand Psal. 106. 10. from death Hos. 13. 14. and from all evill Gen. 48. 16. And in speciall one that challengeth or redeemeth any person or thing that was before alienated and restoreth it to the first estate by right of kinred is called by this name 1 Kings 16. 11. Ruth 39. 12 13. and 4. 1. 3. c. Therefore is this title given to God and Christ who is our redeemer and allied unto us as concerning the flesh Isa. 43. 14. and 44. 6. and 47 4. 1 Thess. 1. 10. Heb. 2. 14 15. PSAL. XX. The Church blesseth the King in his exploits 6 Promiseth thankefulnesse 7 testifieth confidence in Gods succour 8 and triumpheth by faith in Christ. To the master of the musicke a Psalme of David IEhovah answer thee in day of distresse the name of the God of Iakob set thee on high Send thy helpe from the Sanctuarie and uphold thee out of Sion He remember all thy oblations and thy burnt-offering he turne to ashes Selah He give to thee according to thy heart and fulfill all thy counsell We will shout in thy salvation and in the name of our God set up the banner Iehovah fulfill all thy petitions Now I know that Iehovah saveth his Anointed answereth him out of the Heavens of his holinesse with powers the salvation of his right hand These make mention of chariots and these of horses but we make mention of the name of Iehovah our God They stoope downe and fall but we rise up and stand upright Iehovah save thou the King he answer us in the day we call Annotations ANswer thee thee O King whom after he calleth Messias or Anointed vers 7. And this sentence is set downe in Iaakobs words Gen. 35. 3. as after he mentioneth the God of Iaakob And the whole Psalme is a prophesie of Christs sufferings and his deliverances out of them for which the Church with him triumpheth For answer the Chaldee saith accept thy prayer set thee on high in a high refuge and so defend and keep thee safe see Psal. 9. 10. As Gods name even his onely is advanced high Psal. 148. 13. so is it also a strong tower which the righteous runneth unto and is set on high Prov. 18. 10. Vers. 3. from the Sanctuarie or sanctitie Thus the tabernacle was called Lev. 16. 2. and the temple 1 King 8. 10. as being the place of holinesse for the presence of God there Vers. 4. remember all thy oblations This hath respect to the law which appointed part of the
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread â—o 〈◊〉 armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌ„g saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâ—thar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
vers 16. the Priests are cloathed with salvation so Christ and his people Isa. 61. 10. Rev. 1. 13. and 19. 8. thy Saints the people of Israel 1 Chron. 15. 28. and specially the Levites which were singers in Gods Sanctuary So the Chaldee paraphraseth Let thy Priests be cloathed with the garments of justice and let the Levites thy Saints say praises for the oblations Vers. 10. Davids sake for the promises made to David or for Christs sake called often David see Psal. 18. 51. turne not away the face that is deny not the request as 1 King 2. 16 17 20. Vers. 11. truth that is a true oath a faithfull promise fruit of thy wombe or belly that is thy children see 2 Sam. 7. 12. And this prophesie respecteth Christ Act. 2. 30. Vers. 13. his seat or dwelling place see Ps. 68. 17. Vers. 15. victuals or meat see Psal. 78. 25. blessing blesse this noteth certainty and abundance of blessing Vers. 16. with salvation the minstration of the word whereby they save themselves and those that heare them Deut. 33. 10. 1 Tim. 4. 16. So Gods ministers are called Saviours Obad. 21. See before vers 9. The Chaldee translateth with garments of salvation or of redemption Vers. 17. the horne to bud or to grow that is the kingdome and power to increase as the Chaldee saith I will make a glorious King to bud in the house of David See Psal. 75. 5. and 89. 18 25. So Christ is called the horne of salvation Luke 1. 69. ordained a lampe or prepared a candle the bright glorie of the kingdome by a successour as 1 King 11. 36. and 15. 4. 2 King 8. 19. See Psal. 18. 29. Vers. 18. cloath with shame the Chaldee saith with garments of shame He meaneth they shall be disappointed and confounded in all their enterprises So Psal. 35. 26. and 109 29. crowne or diademe a signe of government and sanctitie therefore the Greeke turneh it sanctification see Psal. 89. 40. PSAL. CXXXIII The benefit of the communion of Saints A Song of degrees of David BEhold how good and how pleasant it is for brethren to dwell even together Like the good oile upon the head which went downe upon the beard the beard of Aaron which went downe upon the collar of his garmens Like the dew of Hermon which descendeth upon the mountains of Sion for there Iehovah hath commanded the blessing life unto eternitie Annotations TOgether in unitie and concord The Chaldee paraphraseth to dwell in Sion and Ierusalem like two brethren together Vers. 2. the good oile the balsam or oile of holy ointment made of the principall spices for the Lords Tabernacle and Ministers see Exod. 30. 23 25 26 30. the collar Hebr. the mouth that is the edge the upper hole or border which was bound about that it should not rent Exod. 39. 23. Vers. 3. Hermon an high and fertile mount without Iordan watered with the dew of heaven it was called also Shirion see Psal. 29. 6. which descendeth understand here againe and as the dew that descendeth for Hermon and Sion were farre asunder there where brethren dwell in unitie commanded appointed and sent effectually see Psal. 42. 9. PSAL. CXXXIV An exhortation to blesse God A Song of degrees BEhold blesse ye Iehovah all yee servants of Iehovah that stand in the house of Iehovah in the nights Lift up your hands in the Sanctuary and blesse Iehovah Iehovah blesse thee out of Sion he that made heavens and earth Annotations THat stand that is serve or minister as which stood before the King Ier. 51. 12. for which is written in 2 King 25 8. servant of the King Here is meant chiefly the Priests and Levites whose office was to stand and minister Deut. 10. 8. and 17. 12. Ezek. 44. 11 15. So Neh. 12. 44. the Priests and Levites that stood that is served See also Psal. 13 5. 2. The Chaldee expoundeth it that stand in the watches of the house of the Sanctuary of the Lord and doe praise in the nights in the nights keeping the watch of the Lord. See Levit. 8. 35. 1 Chron. 9. 33. Vers. 2. in the Sanctuary or towards the holinesse that is the most holy place where God dwelt betweene the Cherubims or in holinesse that is holily Vers. 3. blesse or will blesse thee speaking to Gods people Compare Num. 6. 24. Psal. 128. 5. and the promise Exod. 20. 24. In all places where I put the memory of my name I will come unto thee and blesse thee PSAL. CXXXV Gods servants are exhorted to praise him for his mercies to Israel 5 his power 8 his judgements on their enemies 15 The vanitie of Idols 19 An exhortation to blesse God Halelâ—â—jah PRaise ye the Name of Iehovah praise him O ye servants of Iehovah That stand in the house of Iehovah in the courts of the house of our God Praise ye Iah for Iehovah is good sign Psalme to his Name for it is pleasant For Iah hath chosen to him selfe Iakob Israel for his peculiar treasure For I doe know that Iehovah is great and our Lord is above all Gods All that pleaseth Iehovah hee doth in the heavens in the earth in the seas and all deepe places He causeth vapours to ascend from the end of the earth hee maketh lightnings with the raine hee bringeth forth the wind out of his treasuries Who smote the first-borne of Egypt from man unto beast Sent signes and wonders in mids of thee O Egypt on Pharaoh and on all his servants Who smote many nations and slew mighty Kings Sihon King of the Amorites and Ogh King of Bashan and all the kingdomes of Canaan And gave their land for a possession a possession to Israel his people Iehovah thy Name is for ever Iehovah thy memorie is to generation and generation For Iehovah will judge his people and for his servants hee will repent himselfe The idols of the heathens are silver and gold the worke of the hands of men A mouth they have and speake not eyes they have and see not Eares they have and heare not also there is no breath in their mouth Like them be they that make them every one that trusteth in them O house of Israel blesse ye Iehovah O house of Aaron blesse ye Iehovah O house of Levi blesse yee Iehovah ye that feare Iehovah blesse Iehovah Blessed be Iehovah out of Sion which dwelleth in Ierusalem Halelujah Annotations HAlelu-jah that is praise or glorifie ye Iah it is a word of joyfull exhortation to sing praises to the Lord for his mercies and in the end of Psalmes is added as Amen for a chearefull acclamation see Psal. 104. 35. and 106. 48. Rev. 19. 1 3 6. Vers. 4. peculiar treasure or precious and singular possession proprietie so Deut. 7. 6. This was promised by the law Exod. 19. 5. but performed by Christ his redeeming and purifying of his people Tit. 2. 14. 1 Pet. 2. 9. Vers. 7. vapours or elevations in Greeke clouds for by