grapes which remain afterward are 〈◊〉 for any man c. Maim in Mattanoth gnan chap. 1. sect 9. 10. 11. I am Iehovah by whose commandement this law was stablished in Israel to the end that they might remember their owne poverty and bondage which they indured in Egypt and that by doing these works of mercy the Lord might blesse them in all the work of their hands Which reasons M ses rendteth of this precept in Dent. 24. 19. 22. Vers 11. not steale see the notes on Exod. 20. 15. In that he speaketh as to many ye shall not Chazkuni here gathereth that he that seeth one steale 〈◊〉 holdeth his peace he also stealeth as doth the principal in the theft falsly-deny in Greeke not lye it is a generall word for lying or denying of things in respect either of God as Prov. 30. 9. or of men as Lev. 6. 2. And unto this latter of denying other mens goods that are in their hand doe the Hebrewes referre this prohibition Maimony rom 3. treat of Oathes ch 1. s. 8. deale falsly or lye in violating covenants as Gen. 21. 23. Psal. 44. 18. or swearing falsly or any other way Ver. 12. to falshood or falsly in Greek to an unjust thing The contrary is required Thou shalt sweare the Lord liveth in Truth in Iudgement and in Instice Ierem. 4. 2. And Gods Name is of large signification as is noted on Exod. 20. 7. so that whether one use any of Gods proper names or describe him by other words as hee that liveth for ever bee that created heaven and earth c. as Rev. 10. 6. or any the like it is a full oath And by swea 〈…〉 is understood cursing also which is of the same nature as in Gen. 24. 8. 41. the same thing is called an 〈◊〉 and a curse or exsecration So the He 〈…〉 canons say Whether one sweare by Gods proper name or by any of his surnames as by him whose 〈◊〉 is Gracious or whose name is Mercisull or any the like an any language loe it is a full oath And so an 〈◊〉 and a curse is an oath As when a man saith Cursed 〈◊〉 be of the Lord or of him whose name is Gra 〈…〉 Mercifull who soever hath eaten this thing and himselfe hath eaten it loe he hath sworne falsly Likewise 〈◊〉 that saith nay nay twise by way of oath or yea yea and mentioneth Gods name or surname loe it is as if he 〈◊〉 sworne And so hee that promiseth I will not doe this or that and mentioneth Gods name or surname it is an oath Maimony in Misneh tom 3. treat of O 〈…〉 es ch 2. sect 2. c. not Profane or pollute but contrariwise shalt sanctifie it as Levit. 22. 32. The wordnet in the former branch is here againe necessarily understood as often in the scripture and so the Greeke version addeth it ye shall not profane By this not onely false but rash vaine unadvised needlesse oathes and all other abuses of Gods name are forbidden as is noted on Exodus 20. 7. The Hebrews say Although he that sweareth vainly or falsly bebeaten by the Magistrate and being a sacrifice to the Priest yet is there not a 〈…〉 made thereby for all the iniquity of his oath for it is written in Exodus 20. 7. the Lord will not hold him innocent he is not freed from the judgement of the God of heaven untill bee have his payment from him for the great Name which he hath profaned as it 〈◊〉 written Thou shalt not profane the name of the Lord thy God I am the Lord. Therefore a man must beware of this iniquity more then of all transgressions This is me of the heavy iniquities although for it there bee as eutting off nor death by the Magistrates yet is 〈◊〉 in it a profanation of the holy Name which is greater then all iniquities It is necessary to warne children much and to teach their tongues the words of truth without swearing that they fall not into a custome to sweare continually as doe the heathens And this thing 〈…〉 eth as a dury upon their parents and upon school 〈…〉 sters And it is a great good thing for a man 〈◊〉 to sweare at all Maimony treat of Oathes ch 12. sect 1. 2. 8. 12. Accordingly are wee to understand the doctrine of our Saviour when hee saith S 〈…〉 not at all Mart. 5. 34. Whereby he forbiddeth not the lawfull use of oathes commanded of God Deut. 6. 13. but all abuse in common speech which was and is accustomed most sinfully to the high dishonor of God Vers. 13. fraudulently-oppresse in Greeke doe 〈…〉 or injurie This word signifieth to oppresse by 〈◊〉 the next to oppresse-by-violence see the 〈◊〉 Lev. 6. 2. Both these did Iohn the Baptist 〈…〉 bid unto the souldiers Luk. 3. 14. rob or violently-oppresse and plucke-by-force as it is said of Benâ—jah he plucked the speare out of the Egyptians 〈◊〉 2 Sam. 23. 21. For these sinnes fraudulent 〈…〉 and robbery the Prophets doe often blame Israel Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from covetousnesse as is said they covet fields and take them by rapine Mich. 2. 2. and proceedeth unto murder as he that is greedy-of-gaine taketh away the life of the owners thereof Prov. 1. 19. The Hebrewes say Who so desireth his neighbours house wife goods or any other thing which it is possible for him to get of him when he hath thought in his heart how he might get that thing and his heart is allured with the thing he transgresseth this Law Thou shalt not desire Deut. 5. 21. and Desire is not but in the bea rt onely Desire bringeth a man to Coveting and Covetize bringeth him to Robbery For if the owners will not sell the thing though he would give a great price then falleth he to rapine Mic. 2. 2. And if the owners stand up against him to rescue their goods or to forbid him to rob then he falleth to shedding of blood Goe and learne by the fact of Achab and Naboth Loe thou maist learne that he which Desireth transgresseth one prohibition and he that getteth the thing which he desireth by importuning the owners or requesting it of them transgresseth two prohibitions therefore it is written Thon shalt not Covet and Thou shalt not Desire And if he take it by robbery he transgresseth three prohibitions And who so robbeth his neighbour of the worth of a farthing is as if he tooke his life from him Prov. 1. 19. Maimony in treat of Robbery ch 1. s. 10. c. If a man finde and keepe backe a thing which his neighbor hath lost he transgresseth also this Law as is noted on Deut. 22. 1. the worke that is the wages for the worke as the Greeke translateth it wages So in Iob. 7. 2. an hireling looketh for his worke that is for the reward of his worke and in Ier. 22. 13. Woe unto him c. that
R of it is taken away The Greeke version favoureth this for it translateth yet they kindled fire upon Moab Vers. 31. the land of the Amorite in Greeke all the cities of the Amorites This countrey which before had been the Moabites was conquered by the Amorites and so became their land and was taken from them by Israel and inhabited as is after shewed in Numb 32. 33 34 c. Vers. 32. Iazer a citie also that had beene sometime the Moabites Ier. 48. 32. but â—ow the Amorites the land about it was goodly pasture ground and was after given to the tribe of Gaâ— Numb 32. 1 3 34 35. daughters that is the townes or villages as the Greeke and Chaldee explaine it see vers 25. Vers. 33. the way of Bashan that is as the Greeke translateth the way which leadeth unto Basan This Basan which the Chaldee calleth Matnan was a goodly soile the pastures nourished strong and fat cattell whereto the Scripture hath often reference as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og another King of the Amorites a Giant of great statute See Deut. 3. where this historie is repeated and inlarged Vers. 35. they possessed or they inherited his â—and These countries God gave unto Israel as the first-fruits of their inheritance after their wearisome travels and troubles in the wildernesse by which they were to be encouraged against the residue of their enemies beyond the river as Moses afterward saith Thine eyes have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest ye shall not feare them for Iehovah your God he will fight for you And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorites and to the land of them whom he destroyed Deut. 3. 21 22. and 31. 4. For which also they were to be thankfull unto God and sing his praises as David after teacheth them saying Confesse ye to Iehovah for he is good for his mercy endureth for ever To him which smote great kings for his mercy endureth for ever And slew famous kings for his mercy endureth for ever Sihon king of the Amorites for his mercie endureth for ever And Og the king of Bashan for his mercie endureth for ever And gave their land for an heritage for his mercie endureth for ever Even an heritage unto Israel his servant for his mercie endureth for ever Psal. 136. 1. 17. 22. CHAP. XXII 〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel 8 Balaam consulting with the Lord is forbidden to goe 15 Balak sendeth the second time and Balaam asking againe of the Lord is permitted to goe 22 An Angell would have slaine him If if his asse had not turned aside which dumbe 〈◊〉 speaking with mans voice forbade the Prophets foolishnesse 31 Balaams eyes being opened seeth the Angell confesseth his sinne and offereth to turne 〈◊〉 but is willed to goe forward 36 Balak goeth 〈◊〉 〈◊〉 Balaam and entertaineth him royally ANd the sonnes of Israel set forward and encamped in the plaines of Moab on this side Iordan by Iericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Balak the sonne of Zippor saw all that Israel had done to the Amorites And Moab was sore afraid of the people because they were many and Moab was irked because of the sonnes of Israel And Moab said unto the Elders of Midian Now will this company lick up all that are round about us as the oxe licketh up the greene grasse of the field And Balak the sonne of Zippor was King of Moab at that time And hee sent messengers unto Balaam the sonne of Beor to Pethor which is by the river of the land of the sonnes of his people to call him saying Behold a people is come out from Egypt behold they cover the eye of the land and they abide over against me Now therefore come I pray thee curse me this people for they are mightier than I peradventure I shall be able to smite them and shall drive them out of the land for I know that he whom thou blessest is blessed and he whom thou cursest is cursed And the Elders of Moab and the Elders of Midian went and divinations in their hand and they came unto Balaam and spake unto him the words of Balak And he said unto them Lodge here 〈◊〉 â—ight and I will bring you word againe as Iehovah shall speake unto me and the Princes of Moab abode with Balaam And God came unto Balaam and said What men are these with thee And Balaam said unto God Balak the sonne of Zippor King of Moab hath sent unto me Behold a people is come out from Egypt and covereth the eie of the land now come curse me them peradventure I shall be able to fight against them and shall drive them out And God said unto Balaam Thou shalt not goe with them thou shalt not curse the people for they are blessed And Balaam â—ose up in the morning and said unto the Princes of Balak Goe you unto your land for Iehovah refuseth to give me leave to go with you And the Princes of Moab rose up and came unto Balak and said Balaam refuseth to come with us And Balak yet againe sent Princes moe and more honorable than they And they came to Balaam and said to him Thus saith Balak the sonne of Zippor Be not thou letted I pray thee from comming unto me For honouring I will honour thee very greatly and whatsoever thou shalt say unto me I will doe come therfore I pray thee curse me this people And Balaam answered and said unto the servants of Balak If Balak would give me his house full of silver and gold I cannot goe beyond the mouth of Iehovah my God to doe lesse or more And now I pray you tarry you also here this night that I may know what Iehovah will speake unto me more And God came unto Balaam by night and said unto him If the men be come to call thee rise up goe with them but yet the word which I shall speake unto thee that shalt thou doe And Balaam rose up in the morning and sadled his Asse and went with the Princes of Moab And Gods anger was kindled because hee went and the Angell of Iehovah see himselfe in the way for an adversarie against him and hee was riding upon his Asse and two of his young men were with him And the Asse saw the Angell of Iehovah standing in the way his sword drawne in his hand and the Asse turned aside out of the way and went into the field and Balaam smote the Asse to turne her into the way And the Angell of Iehovah stood in a path of the vineyards a wall being on this side and a wall on that side And the Asse saw the Angell of Iehovah and shee thrust her selfe unto the wall and thrust Balaams foot against the wall and he smote her againe
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
following here shew as also to try the faith of his people which even here at first was turned to unbeleefe and rebellion verse 11. 12. Deut. 8. 2. Psalme 106. 7. Migdol in Greeke Magdol the name of a citie of the Egyptians Ier. 44. 1. by interpretation it signifieth a Tower Baal-zephon in Greeke Beelsepphon The Ierusalemy Thargum expoundeth it the idoll of Zephon and so it seemeth to be an idolatrous place or monument of the Egyptians as Baal-Pehor was the Idoll of the Moabites Num. 25. 3. and Baalmehon the name whereof the Israelites changed when it came into their possession Num. 32. 38. For as Israel passed from Egypt to Canaan God did let them see the abominations and idols of the nations whereof hee warned them to beware Deut. 29. 16. 17. 18. Vers. 3. intangled or perplexed not knowing what to doe as the Greeke translateth they wander or stray and the word is used in Ioel 1. 18. of cattell perplexed for want of pasture So Pharaoh seeing the Israelites to take this indirect way thought they were afraid of the wildernesse and in perplexity of mind whereupon he hardned himselfe to follow after and bring them againe into his bondage Vers. 4. make strong that is as the Greeke saith harden so after verse 8 17. See Exodus 4. 21. honoured or as the Greeke translateth gloried will get me honour by their destruction vers 17. 18. For God hath glory by wrath upon the wicked as by mercy upon the elect Roman 9. 22. 23. So Ezekiel 28. 22. Vers. 6. bound in Greeke joyned to wit the horses to his chariot made ready So Gen. 46. 29. Vers 7. captaines or Princes the third sort of governours in the kingdome having the name of three or third the Chaldee calleth them Mighties Vers. 8. a high hand that is powerfully openly and boldly like armed men as in Exod. 13. 18. and in the sight of the Egyptians Num. 33. 3. not like fâ—gitives So to sinne with a high hand Num. 15. 30. is to doe it boldly and openly The Chaldee changeth the phrase saving they went out with uncovered or open head which meaneth openly boldly cheerfully as the covering of the head signifieth sorrow and shame 2 Sam. 15. 30. Ier. 14. 4. Vers. 9. army Hebr. power used for an army or host as the Greeke here translateth it so in verse 17. 28. And here againe is to be understood they followed and overtooke them Vers. 10. were fore afraid or feared vehemently This was for want of faith and love towards God Matth. 8. 26. 1 Iohn 4. 18. But was occasioned by the straits they now were in the congregation of Israel was shut in from the foure parts of the world before them was the sea behind them followed the enemy and on each side of them were wildernesses full of fiery Serpents which did bite and kill men with their venome saith the Chaldee paraphrase upon Song 2. 14. Vers. 11. at all or none a double deniall shewing the earnest passion and distemperature of their unfaithfull and unthankfull minds Of this David said they remembred not the multitude of thy mercies but rebelled at the sea at thered sea yet he saved them for his names sake Psal. 106. 7 8. Vers. 12. Let us alone or Cease from us They returne to their former rebellious cariage in Egypt mentioned in Exod. 6. 9. Vers. 13. feare not the Greeke saith be bold or of good comfort whom ye have seene or as the Greeke translateth so as ye sec meaning they should see them no more alive but dead as verse 30. not againe see Hebr. not adde to see By these promises God would stay their murmurings strengthen their faith and shew his grace to an undeserving people for which hee is after celebrated in Neh. 9. 9. thou heardest their cry by the red sea Vers. 14. shall hold your peace or shall bee silent shall cease from speaking or doing any thing in this battell The originall word is often used for ceasing to heare or speake as they that are deafe but applied also to actions signifieth silence or ceasing from deeds as they that neglect and sit still 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant hold ye your peace that is cease from murmuring against God and me Verse 15. wherefore Hebr. what that is For what criest thou God encourageth Moses to goe on with the worke in hand which the peoples murmuring began to hinder So after in Exod. 17. 4 hee cried unto the Lord upon the like occasion Though here no words of prayer bee mentioned yet Moses might cry unto God by the Spirit which maketh intercession for the Saints with groanings which cannot be uttered Rom. 8. 26. The Chaldee paraphrast turneth it I have accepted thy prayer speake to the sonnes of Israel c. as if he had cried our for feare of wrath to come upon them for their sinne as they deserved So elsewhere another Chaldee paraphrast on Song 1. 9. more plainly saith When Pharaoh and his host were drowned Israel also had likewise perished if Moses the Prophet had not stretched out his hands in prayer before the Lord and turned away the Lords wrath from them A like preservation of them by Moses prayer is after recorded in Deut. 9. 13. 14. 19. 20. Verse 16 thy rod where with miracles were done in Egypt Exod. 4. 2. and 7. 9. c. the rod of God Exod. 17. 9 it signified the Word of God which is the rod of his mouth wherewith hee smiteth the earth Esay 11. 4. but feedeth his people Mic. 7. 14 cleave it that is forcibly divide and as the Greeke translateth rent it It is a commandement implying a promise Vers. 17. honoured upon or as the Greeke turneth it glorified in Pharaoh get me glory and honour upon him The Lord knew that they dealt proudly against his people so hee made himselfe a name as it is this day Nehem. 9. 10. Vers. 19. the Angell that is Christ called Iehovah Exod. 13 21. So the Hebrew Doctors have acknowledged this Angell to be Michael the great Prince who was made a wall of fire betweene the Israelites and the Egyptians Pirkei R. Eliezer chap. 42. And others of them say this Angell was Shechinah the presence or Majestie of God and called an Angell and Prince of the world because the government of the world to by his hand R. Menachem upon this place This 19. verse and 20. and the 21. following have every of them in the Hebrew 72. letters from which the Hebrew Rabbines have their curious speculations of so many Angels concurring in this glorious worke of dividing the sea and leading Israel through it Vers. 20. a cloud and darknesse that is the cloud was thicke and darke to the Egyptians and made light or illumined the night to the Israelites And so the Chaldee paraphrase and Thargum Ierusalemy explaineth it the cloud was halfe light and halfe darknesse the light gave
Proverbes 7. 10. 11. 12. 13. 22 and all inordinate lusts for who so looketh on a woman to lust after her hath committed adulterie with her already in his heart Matt. 5. 28. Likewise plâ—â—alitie of wives Malach. 2. 15. 1 Corinth 6. 16. and 7. 2. unjust divorces Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages Leyitiâ—us 18. 6. c. Contrariwise God here requireth chastitie in bodie and spirit either in single life 1 Corinth 7. 34. or in lawfull maried estate Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour 1 Thes 4. 3. 4. Verse 15. not steale either persons Exodus 21. 16. 1 Timoth. 1. 10. or any other things by fraud or by force 1 Thes. 4. 16. It forbiddeth all unjust taking or keeping backe of things pertaining to God Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants contracts bargaines c. Genesis 31. 39. 41. Leviticus 19. 35. oppression Deuteronomie 24. 14. exâ—ortion Luke 3. 13. taking of bribes Deuteronomie 16. 19. usurie Exodus 22. 25. or any filthy gaine 1 Timothie 3. 8. detaining of other mens goods either lent Psalme 37. 21. or pawned Exoâ—us 22. 26. or lost Leviticus 6. 4. withholding of tribute custome c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking 2. Thes. 3. 6. 10. 11. 12. covetousnesse Hebrewes 13. 5. and unmercifulnesse to the poore Deut eronomie 15 7. Contrariwise it requireth justice and equitie faithfulnesse diligence and mercie in all 〈◊〉 dealings Deut. 16. 20. Matthew 20. 7. Titus 2 〈◊〉 Proverbes 22. 29. Psalme 112. 9. and to dâ—e unto all men whatsoever we would that men should doe unto us Mat 7. 12. Verse 16. not answer that is not speake or witnesse as the Chaldee translateth the Greeke saith 〈◊〉 fâ—lsely 〈◊〉 and so this Commandement is alledged in Matthew 19. 18. false witnesse or false 〈◊〉 as the Greeke and Chaldee 〈…〉 though the Hebrew Ed signifieth also 〈◊〉 testiâ—â—â— as in Leviticâ—â— 5. 1. and so may here bâ— Englished a witnesse or testifieâ— of falshood In repeating this â—aw Moses useth another word 〈…〉 nesse of vanitie D 〈…〉 5. 20. the same woâ—d that was before in 〈◊〉 for taking Gods naine in vaine God here forbiddeth all lying and â—â—true speaking Eph 〈…〉 4. 25. especially in witnesse hearing all 〈◊〉 oâ— deprâ—ving of the actions words or meaning of any 2 Samuel 10. 2. 3. Matthew 2â— 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement without due triall and examination Iohn 7. 24. 51. Mathew 7. 1. D 〈…〉 onomie 19. 18. wresting of the Law and of judgement Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse Leviticus 5. 1. false records Ezra 4. 19. raising or received of false rumors or reports Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales Leviticus 19. 16. whispering backebiting covenant-breaking Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue Psalm 101. 5. And he commandeth faithfull testimony Proverbes 14. 5. 25. righteous judgement Deut. 1. 16. speaking truth as it is in ones heart Psalme 15. 2. and all other things that may preserve the good name of a man and of his neighbour which is to bee chosen rather than great riches Proverbs 22. 1. thy neighbour that is any man acquaintance or stranger friend or foe for though the Hebrew Regneh sometimes signifieth a speciall friend as Deuteronomie 13. 6. Iob 2. 11. yet here it is to be taken in the largest sense as Christs answer to him that asked who was his neighbour sheweth Luke 10. 29. 30. 37. By neighbour then is meant any other man joyned to us and living with us in humane societie as God hath of one blood made all nations of men Act. 17. 26. So neighbour is used generally for another man or woman Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie according to the true meaning there The Holy Ghost in Greek calleth him Plesion that is our Neighbor or Next Luk. 10. 27. 29. Ro. 13. 9 Vers. 17. not covet in Deut. 5. 21. another word Desire is also used and there the coveting of the wife is first named and then the coveting of the house there also the field is added whereof here is no mention howbeit the Greeke hath the same order and addition in this place This commandement forbiddeth covetousnesse and disconter ment with our present estate and all desire of anothing which God hath bestowed upon another though wee would haue it without injurie to another as by giving him the worth of it in money or otherwise 1 King 21. 2. And thus it differeth froÌ„ the former Commandements which forbid together with the outward act the inward desire of another mans goods to his hurt For as desire after a mans wife is adulterie Matt. 5. 28. so the desire of any other mans house or beast wroÌ„gfully is stealth But this commandement forbiddeth an inferiour degree of sin and because mens desires are not satisfied with that they have but Covetousnesse coveteth all the day Prov. 21. 26. therefore God here restraineth every inordinate lust and teacheth us to be content with such things as we have for he hath said I will not leave thee nor forsake thee Heb. 13. 5. contentation saith I have all things Gen. 33. 11. These five last precepts are in Deutronomie 5. joyned one to another with this word And for they mutually respect each other in the things forbidden and binde us to the observing of every one severally and of all of them joyntly as it is written Whosoever shall keepe the whole Law and â—ffend in one point hee is guilty of all For hee that said Doe not commit adultery said also Doe not kill Iam. 2. 10. 11. Hereunto wee may also referre the double accents which most of these ten Commandements have in the Hebrew Scripture different from all the Bible besides which though they serve for a twofold manner of reading the one common as the other Scripture the other leasurely with a long pronunciation as the Iewes used in their assemblies yet they may lead us also to observe a distinction of matter in some and a conjunction or continued matter in other some Ver. 18. saw this word is generally used for seeing hearing or perceiving not onely by the eye but by any sense or understaÌ„ding as Iakob saw that there was corne in Egypt Gen. 42. 1. which the Holy Ghost expoundeth Iakob heard Act. 7. 12. So here they saw the voices that is heard them lightnings in Hebrew and Greeke lamps so called for that they burned and shined like lamps or torches see Gen. 15. 17. where such appeared to Abraham at the covenant making with him They here signified the brightnesse and
him that continueth not in doing all things commanded Deut. 27. 26. Galat. 3. 10. and whosoever shall keepe the whole Law and yet fayleth in one point he is guiltie of all I am 2. 10. And here this nullitie of the former dayes is added onely to the third dutie of the Nazirite that he should not defile himselfe by the dead and not to either of the former two which might seeme to be greater Of this the Hebrewes have these observations A Nazirite that drinketh wine or eatch that which commeth of the vine though many dayes he destroyeth not or frustrateth not the dayes of his Naziriteship no not one day And so if he shall shave off a little haire of his head or either ignorantly or presumptuaously shave all his head c. he frustrateth but 30 dayes till he have lockes againe and after that he beginneth to reckon As if he vowed to be a Nazirite an 100 dayes and after 20 dayes his head is shaven then hee must wait 30 dayes till the hair of his head be grown and after 30 dayes he is to reckon 80 dayes for the complement of the dayes of his Naziriteship And all those 30 dayes all the particular duties of a Nazirite lye upon him onely they come not into his reckoning A Nazerite that is defiled whether preâ—umptuously or ignorantly yea though it be by the pollution of an heathen by constraint he s 〈…〉 slratch all and must be shaveÌ„ with the shaving for uncleannes bring the oblations for uncleannesse and is to began againe to reckon the dayes of his Naziriteship Num. 6 12. Yea though he be defiled in the day when the dayes of his Naziriteship are fulfilled and in the end of the day all is frustrate If he be defiled the day after the fulfilling that is the day when he bringeth the oblations of puritie he frustrateth 30 dayes onely and thus hee is to doe He is to bring the oblations for uncleannesse and shave for uncleannes and begin to reckon the Naziriteship of 30 dayes and then hee is to shave for cleannesse and bring the oblations of cleannesse mentioned in v. 14 c. And if he be defiled after any one of the bloods be sprinkled for him hee frustrateth not a whit but bringeth the rest of the oblations for cleannesse If he vow to be a Nazirite while he is uncleane by the dead his Naziriteship beginneth upon him if he defile himselfe the second time or drinke wine or shave his head he is to be beaten And if he coÌ„â—â—ue in his uncleannes many dayes they profit him not for his account untill he 〈◊〉 sprinkled the third day and the seventh be washed in the seventh and that seventh day goeth into his account of Naziriteship for him that voweth while he is uncleane but a cleane Nazirite which is defiled he beginneth not to reckon till the eighth day and forward If he have an issue in his flesh be he man or woman all the dayes of their issue goe on in their reckoning although they be uncleane Levit. 15. and this was taught Moses at Mount Sinai And I need not speake how if a Nazirite be uncleane with other uncleannesses the dayes of his uncleannes go on in his reckoning and he loseth not any Maim in Nezir ch 6. s. 1. 8. and c. 7. s 9 10. Verse 13. the Law the third part of the Nazirites Law how heshould shew himselfe thankfull unto God when through his grace hee hath fullfilled his vow and is orderly to be discharged of the same he shall bring him he shall present himselfe to the Lord by the Priest or the Priest shall bring him It appeareth by Act. 21. 26. that the Nazirite was to goe into the Sanctuarie to signifie the accomplishment of the dayes of the sanctification or Naziriteship Some translate he shall bring it the oblation after mentioned and this the Greeke Version favoureth Sol. Iarchi expoundeth it he shall bring himselfe Vers. 14. shall offer or shall bring neere as the Greeke translateth hee shall bring his gift perfect in Greeke without blemish see Exod. 12. Peace-offerings in Greeke Salvation Of these sacrifices see Lev. 1. anâ— 3. and 4. 〈◊〉 for according to the rites there specified were they to be offered And whereas the Nazirite though he had fulfilled his vow without any pollution is here commanded notwithstanding to bring a Sin-offering c. it taught the secret and unseene guiltinesse which cleaveth to the most holy men in their best and most perfect works which without atonement by the blood of Christ cannot be pure and pleasing in the sight of God For though a man know nothing by himselfe yet is he not hereby 〈…〉 but he that judgeth him is the Lord 1 Cor. 4. 4. in whose sight no man can be justified by the workes oâ— the Law Gal. 2. 15 16. These 〈◊〉 〈…〉 〈◊〉 here saith were to looseth 〈◊〉 pro 〈…〉 s 〈◊〉 〈◊〉 â—he Nazirite the fruit of 〈…〉 e his shaving and defiling by the dea 〈…〉 R. Mena 〈…〉 applieth th male 〈◊〉 for a b 〈…〉 〈…〉 ffering to the propertie of mercie and the female 〈…〉 Sin-offering to the propertie of judgment and the peace-offerings to the glory of Israel that setteth peace in the world Verse 15. and wafers The Hebrewes as Sol. Iarchi here say there were teno 〈…〉 ach sort ten cakes and ten wafers which Maimony in Nazir ch 8 sect 1. declareth thus And he bringeth with the ram for peace-offerings six tenth-deales of figure c. of them he baketh twenty cakes ten cakes of unleavened bread and ten wafers of unleavened bread and anointeth the twentie with the fourth part of a Log of oyle and he bringeth the twenty in one vessell See Lev. 7. 12. their meat-offering besides the former extraordinary cakes wafers he was to bring the ordinary meat-offering and drink-offerings appointed for all sacrifices whereof see Num. 28. Verse 16. shall offer them or shall bring them neere which words doe one explaine another in the Hebrew text as they brought neere burnt sacrifices 1 Chr. 16. 1. that is offred burnt sacrifices 2 Sam. 6. 17. For the order it is said He killed the sin-offering first and after that the burnt-offering and after that the peace-offerings and after that hee was shaved And if he were shaved after the killing of the sin-offering or of the burnt-offering it would serve Maim in Nazir ch 8. s. 2. shall doe that is shall offer as v. 11. his sin-offering whereby the Nazirite acknowledged himselfe a sinner even in the most sanctified time and actions of his life and that he could have no accesse unto God but by the sacrifice of Christ so mans best workes have no place in justification Rom. 3. 20. Verse 17. shall make or shall doe that is offer as verse 16. for a sacrifice of peace-offerings to give chanâ—es unto God by whose grace he had fulfilled his vow Therefore he rejoyced keeping a feast before the Lord for
Phaddasour see Numb 1. 10. Verse 72. In the eleventh day so the Greeke translateth it which in the Hebrew and Chaldee phrase is In the day of eleven dayes So in ver 78. In the day of twelve dayes which the Greeke expoundeth In the twelfth day Pagiel in Greeke Phageel the sonne of Eâ—ran Verse 84. dedication of the Altar The Chaldee called sonathans expoundeth it the dedication of the anointing of the â—ltar Here God summeth up the offrings of the Princes the number of vessels and the weight of them and the number of all their sacrifices to shew how acceptable this their service was unto him which he so largely set downe in the particulars and in the generall And as the Altar now dedicated was a type of Christ so the oblations of the Princes of the twelve tribes shewed the faith hope and love of Israel towards God in Christ of whom the Apostle giveth this testimonie Now I stand and am judged for the hope of the promise made of God unto our fathers unto which promise our twelve tribes instantly serving God day and night hope to come Acts 26. 6 7. And they are an example unto all Princes of the earth how they should honour the Lord with their persons and substance and willingly offer to the maintenance of his continuall publike service as is promised unto Ierusalem They shall bring gold and incense and they shall shew forth the praises of the Lord. All the flockes of Kedar shall be gathered together unto thee the rams of Nebaioth shall minister unto thee they shall come up with acceptance upon 〈◊〉 Altar and I will glorifie the house of my glory And the sonnes of strangers shall build up thy wals and their kings shall minister unto thee Esai 60. 6 7 10. And the Nations of them which are saved shall walke in the light of it and the kings of the earth doe bring their glory and honour unto it Rev. 21. 24. See examples of the like liberality in Neh. 7. 70 71 72. Ez 2. 68 69. 1 Chr. 29. 6 7 8. Verse 85. Every Hebr. one 2400. shekels The reason of this exactnesse of their weight severally and joyntly was for the honour of the Lords Sanctuary and vessels of the same all which were holy for which cause also at the returne of the Iewes out of Babylon the vessels of the house of God were delivered by weight and received againe at Ierusalem by weight for they were holy and therefore warily to be kepâ— and they were taken by number and by weight of every one and all the weight was written at that time Ezr. 8. 25 27 28 29 30 33 34. Verse 86. an hundred and twentie so there was iust the twentieth part of the weight of all the silver vessels in these twelve golden cups And Ionathan in his Thargum maketh these 120 shekels answerable to the 120 yeeres of Moses life Verse 87. their meat-offering the Greeke version addeth their meat-offerings and their drinke-offerings which though they were not mentioned before yet were to be understood by the sacrifices that were offered For by the Law every burnt offering was to have with it a meat-offering of flower mingled with oyle and wine for a drinke-offering the appointed measure of them is to be seene in Num. 15. 3 12. Verse 88. sixtie so all the beasts which the 12 Princes offered at this dedication were two hundred fifty and two of which two hundred and foure were Peace offerings whereof themselves with the Priests did eat and so kept a feast with joy before the Lord for his mercy towards his people See Lev. 7. 15. 29 34. Verse 89. to speaker with him that is with God of him speaking or of one speaking which the Greeke translateth of the Lord speaking And Thargum Ionathan expoundeth it of the Spirit speaking Herein Moses excelled all other Prophets in that the Lord spake so familiarly with him See the notes on Num. 12. 8. the covering mercie seat thus the promise was fulfilled I will meet with thee there and I will speake with thee from above the covering mercie seat Exod. 25. 22. And hereupon the most holy Place of the Sanctuary where the Arke and the Mercie-seat was is called Debir the Oracle or speaking place 1 Kings 6. 23. And the Covering mercie seat or Propitiatorie being a figure of Christ Rom. 3. 25. as it is noted on Exod. 25. 17. it was a Testimonie of Gods grace to his Church in Christ his Sonne by whom hee alwayes spake unto our fathers but more clearely unto us in these last dayes Heb. 1. 2. And whereas it is said in Lev. 1. 1. the Lord spake unto Moses out of the Tabernacle this place sheweth how it is to be understood as Sol. Iarchi here saith Two Scriptures contradict one another the third commeth and decideth the case betweene them One Scripture saith The Lord spake unto him out of the Tabernacle which was without the veile and another Scripture saith I will speake unto thee from above the Mercy-seat This commeth and decideth it betweene them Moses went into the Tent and there he heard tho voyce that came from above the Mercy-seat The voyce came out from heaven to between the Cherubims froÌ„ thence it came out into the Tent of the congregaâ—on From hence also some of the Hebrews gather as Chazkuni here noteth that the beginning of the booke of Leviticus was when the dedication here spoken of was finished and he spake unto him the Hebrews observe how this HEE SPAKE VNTO HIM is doubled to shew that the voyce came from heaven to the mercie-seat and from thence spake with him for all the speech with Moses was from heaven in the day time and was heard from betweene the two Cherubims according to that in Deut. 4. 36. Out of heaven he made thee to heare his voyce c. and thou heardest his words out of the midst of the fire R. Menachem on Num. 7. CHAP. VIII 1 How the Lampes were to be lighted and what was the workemanship of the Candlesticke 5 A commandement to cleanse the Levites with sprinkling shaving and washing of cloathes 8 To offer two bullockes for a Burnt-offering and a Sin-offering to make atonement for them 10 The Israelites were to impose hands on them 11 And Aaron to wave them 14 The Levites are separated to serve in the Tabernacle in stead of all the first-borne of Israel 20 The commandement is performed concerning the Levites and they enter upon their service 23 The age and time when they were to begin and when to leave off their service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Speake unto Aaron and say unto him when thou makest the lampes to ascend up the seven lamps shall give light over against the face of the Candlesticke And Aaron did so he made the lampes thereof to ascend up over against the face of the Candlesticke as Iehovah commanded Moses And this worke of the Candlesticke was
Priests in their apparell with trumpets c. and praised the Lord whose mercy endureth for ever towards Israel Ezr. 3. 10 11. and likewise at the dedication of the wall of Ierusalem Nehem. 12. 27. 35. solemne feasts the ordinary feasts appointed of God whereof see Levit. 23. beginnings called in Greeke New Moones which were in Israel at the beginning of every moneth and were among the Solemnities Num. 28. 11. c. at which times trumpets and cornets were blowne as appeareth also by Psalm 81. 4. with the Trumpets Afterward God by David and the Prophets ordained other instruments whereon the Levites played called the instruments of musicke of the LORD 2 ChroÌ„ 7. 6. and they were Psalteries Harps Cymbals 1 Chron. 16. 5 6. Flutes or Pipes and Timbrels Psal. 149. 3. David also and the Prophets made Psalmes and Songs which some of the Levites sung whiles other played on the instruments 1 Chron. 25. and 16. 7 8. c. And the Hebrewes recording the manner of service in the Temple say There might not be fewer than twelve Levites standing upon the stage every day to sing thâ— song over the sacrifice alwaies And they sung the song with meuth without instrument There might not be fewer Psalteries than two nor moe than six not fewer Pipes than two nor moe than twelve not fewer Trumpets than two nor moe than an hundred and twenty not fewer Harpes than nine but as many moe alwaies as they would and but one Cymbal onely Maimony tom 3. in Cle hammikdash chap. 3. sect 3 4. over your Burnt-offrings a practise of this is shewed in Ezekialis time for he set the Levites in the house of the Lord with Cymbals with Psalteries and with Harps according to the commandement of David and of Gad the Kings Seer and of Nathan the Prophet for the commandement was by the hand of the Lord by the hand of his Prophets and the Levites stood with the instruments of David and the Priests with the Trumpets And Ezekiah commanded to offer the Burnt-offering upon the Altar and when the Burnt-offring began the Song of the Lord began with the Trumpets and with the instruments ordained by David King of Israel And all the Congregation worshipped and the singers sang and the trumpeters sounded all this continued untill the Burnt-offring was finished 2 Chron. 29. 25. 28. So when Solomon sacrificed at the dedication of the Temple the Levites that were singers and others with Cymbals Psalteries and Harps were arrayed in white linnen and stood at the East end of the Altar and with them 120. Priests sounding with trumpets And the trumpeters and singers were as one to make one sound to be heard in praising and thanking the Lord and they lift up their voice with the trumpets and cymbals and instruments of musicke and praised the Lord For he is good for his mercy endureth for ever 2 Chron. 5. 12 13. of your Peace-offrings The Hebrewes say they used to sing the Song over all the Burnt-offrings of the Congregation which were due to be offred and over the Peace-offrings of the solemne assembly at the time when the wine the drink-offering was powred out But the voluntary Burnt-offrings which the Congregation offred c. they sang not the song over them Maimony in Cle hammikdash ch 3. sect 3. So they understood this Law not for private mens sacrifices but for the publike Churches they did not blow save onely at the Congregations offring which was appointed them saith Chazkuni on Numb 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service directed thereto by his Ministers Psal. 98. 6. and 150. 3. and 81. 3 4. Ezr. 3. 10. 2 Chron. 5. 12 13. Coloss. 3. 16. Ephes. 5. 18 19. Blessed are the people that know the shouting-sound or alarme of the trumpet Psal. 89. 16. Vers. 11. second yeere after Israel was come out of Egypt Num. 9. 1. second moneth which we now call Aprill the Hebrewes called it Ijar twentieth day the second Passeover being ended Num. 9. 11. when by Mount Sinai where the Law was given them they had abidden twelve moneths lacking ten daies as appeareth by comparing Exod. 19. 1 2. the cloud was taken up by the Lord which was a signe that now the people should remove Numb 9. 17. But they had withall word from the Lord who spake unto them saying Yee have dwelt long enough in this mountaine turne you and take your journey and goe to the mount of the Amorites c. Behold I have given the land before you goe in and posse 〈…〉 which Iehovah sware unto your fathers Deuâ— 1. 6 7 8. So both by word and signe God called them from Sinai the place of bondage by reason of the Law there given Gal. 4. 24 25. unto the land 〈…〉 promise which figured the state of grace and freedome by Iesus Christ see the notes on Gen. 〈◊〉 5. Verse 12. by their journeyes from Sinai to Taberah and Kibroth-hattaavah Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉 〈◊〉 from Hazeroth into the wildernesse of 〈◊〉 Num. 11. 35. and 12. 16. Pharan or 〈◊〉 the name of a wildernesse and mountaine in it mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt Gen. 21. 22. Verse 13. at the mouth that is the word as the Chaldee saith or by the voice as the Greeke translateth see Num. 9. 18. 23. the hand that 〈◊〉 the ministerie of Moses who ordered the blowing of the trumpets and sanctified the journey by prayer v. 35. Thus they had foure things at this first removall to confirme their faith in their 〈◊〉 vell through that terrible wildernesse the Wordâ— God commanding them and the lifting up of his cloud for a signe visible the word of Mosses in praâ—er and the sound of the trumpets for a signe 〈◊〉 ble And thus they were furnished with all goâ—d meanes to conduct them into their promised inheritance wherefore amongst other mercies or God to Israel the memoriall of this was after celebrateâ— that he led his people in the wildernesse for his 〈◊〉 endureth for ever Psal. 136. 16. Deut. 8. 15. 〈◊〉 63. 14. Ier. 2. 6. Verse 14. according to or with their armies that is with the armie of Issachar and armie or Zabulon both which were under the standard 〈◊〉 〈◊〉 dah Num. 2. 2 3. 9. So the Lion of Iudah as standard-bearer and figure of Christ goeth before them all to fight in the forefront of the 〈◊〉 against the Canaanites see Gen. 49. 8. Iudg. 〈◊〉 〈◊〉 〈◊〉 Verse 17. was taken downe after that the Priest had with veiles and clothes covered the Ark 〈…〉 other holy things in the Tabernacle as is prescribed in Numb 4. 5. c. The taking downe of the Tabernacle and removall thereof and setting it up in another place signified among other th 〈…〉 the instabilitie of that legall figurative worship which Christ at his comming
Sol Iarchi expoundeth it Prepare yourselvâ—s for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ— meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâ—sa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred 〈…〉 worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or 〈◊〉 and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saâ—â— unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ„ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâ—isus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
honoureth him though Aaron himselfe was both the elder brother and the high Priest with the title of his lord confesseth their sinne against him craveth pardon and by Moses mediation to have their sister cured sinne that is the punishment of sinne as Levit. 22. 9. Num. 18. 32. which hee desireth that by Moses intercession it might not be laid upon them of God wherein we have done foolishly or because we are become foolish the Greeke translateth because we have done ignorantly in that we have sinned in which sense it is a lessening of their sinne as done through unadvisednesse and oversight not maliciously Vers. 12. as one dead by continuance of the leprosie upon her whereby she should be shut out of the communion of the Church Num. 5. 2. should defile all that touched her as doe the dead and in the end be consumed and die utterly with that fretting plague as the words following shew The Chaldee expoundeth this verse thus Let her not now be separated from among us for she is our sister pray now for this dead flesh that is in her that it may be healed is even consumed or is even eaten to wit with the disease and by comming out of his mothers wombe the Greeke understandeth and translateth an untimely birth comming out c. for as of such a dead birth the flesh is halfe consumed so is the flesh of a Leper Verse 13. cryed out that is as the Chaldee translateth prayed but earnestly and as grieved for her affliction so the word usually signifieth O God Hebr. Ael which is one of Gods names signifying his Might and together implying his mercy as is noted on Gen. 14. 18. So in Targum Ionathan it is here explained And Moses prayed and besought mercy before the Lord saying I beseech for mercie of the mercifull God I beseech God that hath power of the spirits of all flesh heale her I beseech thee Verse 14. had spitting spitted that is had but spitted to wit in anger The Chaldee expoundeth it had rebuked Spitting on the face is a signe of anger shame and contempt Iob 30. 10. Esai 50. 6. which if it had been from her earthly father should have made her ashamed and sorrowfull seven dayes how much more now that it is from her father which is in heaven seven dayes so long every leper was to be shut up by the Law for every triall and also at his cleansing see Levit. 13. 4 5. 21 26. and 14. 8. So long was he uncleane that touched a dead man Num. 19. 11. gathered that is received in or as the Greeke translateth enter in So gathering is used for receiving or taking in after that one is neglected or forsaken Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase and I will cause to stay for thy sake the cloud of my glory and the Tabernacle and the Arke and all Israel untill the time that she is healed and afterward she shall be gathered in Ver. 15. Mary was shut in Greeke was separated this was an example of iustice against sinners without respect of persons therefore they are after willed to remember this Deut. 24. 9. And even Kings when they were Lepers were separated and dwelt apart 2 Chron. 26. 20 21. the people journeyed not but stayed mourning for her till she was recured which was a speciall honour unto Marie above other Lepers for whom there was no such stay Num. 5. 2 4. Because this Mary was one of those who God sent before his people Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith The Lord imparted this honour unto her because she once stayed for Moses when hee was cast into the river as it is written and his sister stood a farre off c. Exod. 2. 4. Verse 16. Wildernesse of Pharan or of Paran which had been Ismaels habitation Gen. 21. 21. and the place where they pitched in this Wildernesse was called Rithmah Num. 33. 18. and Cades barnea Num. 13. 3. 26. Deut. 1. 19 c. CHAP. XIII 1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan 4 Their names and tribes 17 Their instructions 21 Their acts and returne after fortie dayes 26 Their relation of the goodnesse of the land and strength of the inhabitants 30 Caleb incourageth the people but the other discourage them and bring up an evill report upon the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Send thou men that they may search the land of Canaan which I give to the sonnes of Israel one man one man for a tribe of his fathers shall yee send every one a ruler among them And Moses sent them from the Wildernesse of Pharan at the mouth of Iehovah all those men were heads of the sonnes of Israel And these were their names Of the tribe of Reuben Shammua the sonne of Zaccur Of the tribe of Simeon Shaphat the sonne of Hori Of the trbe of Iudah Caleb the sonne of Iephunneh Of the tribe of Issachar Iigal the sonne of Ioseph Of the tribe of Ephraim Hoshea the sonne of Nun. Of the tribe of Benjamin Palti the sonne of Raphu Of the tribe of Zabulon Gaddiel the sonne of Sodi Of the tribe of Ioseph of the tribe of Manasses Gaddi the sonne of Susi Of the tribe of Dan Ammiel the sonne of Gemalli Of the tribe of Aser Sethur the sonne of Michael Of the tribe of Naphtali Nahbi the sonne of Vophsi Of the tribe of Gad Gevel the sonne of Machi These are the names of the men which Moses sent to spie out the land and Moses called Hoshea the sonne of Nun Ioshua And Moses sent them to search the land of Canaan and said unto them Goe up this way Southward and goe up into the mountaine And see the land what it is and the people that dwelleth theron whether they be strong or weak whether they be few or many And what the land is that they dwell in whether it be good or bad and what the cities be that they dwell in whether in tents or in strong holds And what the land is whether it bee fat or leane whether there be wood therein or not and be ye of good courage and take of the fruit of the land Now the dayes were the dayes of the first ripe grapes And they went up and searched the land from the Wildernesse of Zin unto Rehob to the entrance of Hamath And they went up by the South and he came unto Chebron and there were Ahiman Sheshai and Talmai the children of Anak now Hebron was built seven yeares before Zoan in Egypt And they came unto the bourne of Eshcol and cut downe from thence a branch and one cluster of grapes and they bare it on a staff by two and they brought of the pomegranates and of the figs. That place was called the bourne of Eshcol because of the cluster which the sonnes of Israel cut downe from thence And they
hand So Balaam prophesied of Israel Hee shall eat up the nations his enemies Num. 24. 8. And in Psal. 79. 7. He hath eaten up Iakob that is consumed and in Psal. 14. 4. They eat my people as they eat bread Also in Deut. 7. 16. Thou shalt eat that is consume all the people their shadow that is God their defence covert protection which the Chaldee expoundeth their strength so in Esai 30. 2. the strength of Pharaoh and the shadow of Egypt doe explaine one another and shadow is used often for defence as the shadow of the Almighty Psal. 91. 1. and Iehovah thy shadow Psal. 121. 5. and God saith I have covered thee in the shadow of mine hand Esai 51. 16. and 49. 2. Iehovah is with us the Chaldee explaineth it the Word of the LORD is for our help Vers. 10. said to stone them that is spake one to another that they should stone Iosua and Caleb An example of notorious obstinacie and outrage and at another time they had almost done the like unto Moses Exod. 17. 4. So after this Ierusalem stoned the Prophets which spake the things pertaining to her peace Mat. 23. 37. appeared in the Tent the Greeke explaineth it appeared in the cloud over the Tent of the Testimonie This is confirmed by the like apparition in Num. 16. 42. and Sol. Iarchi here saith The cloud descended there It was an extraordinary appearance to restraine the peoples furie and to help his faithfull witnesses Vers. 11. provoke me or despite blaspheme contemptuously provoke me So the Apostle expoundeth this word blaspheme in Rom. 2. 24. from Esai 52. 5. and it implieth also a contempt or despising Prov. 1. 30. and 15. 5. Esai 5. 24. not beleeve in me in Greeke not beleeve me which the Chaldee explaineth not beleeve in my word This unbeleefe is noted as a chiefe cause of their rebellion and so of their destruction after in the wildernesse Deut. 1. 32. Heb. 3. 18 19. for all the signes though many signes and wonders had beene shewed yet they beleeved not so of their posteritie it is said Though Iesus had done so many signes before them yet they beleeved not in him Ioh. 12. 37. among them Hebr. in the midds thereof to wit of the people Vers. 12. smite them Hebr. smite him that is the people spoken of as one man see vers 15. pestilence in Greeke and Chaldee death see the notes on Exod. 5. 3. disinherit them deprive them of the land promised unto their fathers the Greeke and Chaldee translate destroy them make of thee Hebr. make thee to a nation the like speech God used when they had made the golden calfe Exod. 32. 10. The Greeke here addeth I will make thee and thy fathers house c. Vers. 14. they will say that which after followeth in vers 16. to the inhabitants or with the inhabitants meaning the Canaanites so both the one and the other people will take occasion to blaspheme The Hebrew word which usually signifieth unto is sometime used for with as in 1 Sam. 23. 23. Ezr. 2. 63. thou Iehovah art the Chaldee expoundeth it that thy divine presence or Majestie abideth among this people art seene or hast beene seene eye to eye that is visibly apparantly plainly according to the like phrase in Num. 12. 8. mouth to mouth and in Exod. 33. 11. and Deut. 5. 4. face to face The Chaldee here explaineth it thus that with their eyes they have seene the Majestie of thy glory and by Targum Ionathan this is referred to the giving of the law upon mount Sinai standeth over them as protecting them from evill which in Targum Ionathan is explained that they should not bee hurt with heat or with raine Compare Exod. 13. 21 22. Num. 9. 17 c. Vers. 15. as one man that is all of them together and suddenly the fame of thee the hear-say or report of thee which the Greeke translateth thy name the Chaldee the fame of thy might Vers. 16. was not able elswhere Moses sheweth that hee had respect unto two things by which Gods name and glory might be impeached among the Gentiles because he could not or because hee would not but hated his people Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses supplication that Gods name might not bee blasphemed among the heathens Vers. 17. the power of the Lord or the might as in vers 13. that is as the Greeke explaineth it the power of thee ô Lord. Lord is here in Hebrew Adonai which the Chaldee expresseth by the letters for Iehovah and it signifieth My stayes or sustainers see the notes on Gen. 15. 2. be great that is be shewed to be great the Greeke translateth it be exalted Vers. 18. long suffering Hebr. long of anger that is long ere he be angrie Here Moses mentioneth that Name of God which was proclaimed at mount Sinai when the people had formerly sinned in making the golden calfe Exod. 34. 5 6 7. in mercie the Greek addeth true from Ex. 34. 6. forgiving or as the Greeke translateth taking away iniquitie in Greeke iniquities and unrighteousnesses and sins the Chaldee also addeth the word sinnes as was in Exod. 34 7. This is the second reason of Moses request from the nature and covenant of God the guiltie this word is supplied also in the Greeke version The Chaldee paraphraseth being mercifull unto them that turne to his Law but not clearing them that turne not visiting that is punishing in Greeke recompensing see Exod. 20. 5. upon the sonnes or children in Chaldee upon the rebellious sonnes the third in Chaldee 〈◊〉 the third generation and unto the fourth generation Thus Moses requested not an absolute pardon for all but that God would in wrath remember mercie though in Iustice he punished the chiefe transgressors Verse 19. even untill now or hitherto as for example when they sinned in making the calfe Exod. 32. besides other times at which time God destroyed them not as they deserved but some of them onely perished Verse 20. I have pardoned or I doe pardon as the Greeke explaineth it in the time present Howbeit Chazkuni understandeth it of the time past that God should say he had pardoned them once when they made the calfe but now he would not pardon them but execute vengeance The former sense seemeth best with the limitation following according to thy word viz. that he would not destroy them all as one man at once with the pestilence having respect to the glory of his Name For which cause he spared them at other times also both before and after as he sheweth by the Prophets Ezek. 10. 8 9. 13 14 21 22 c. Psal. 106. 7 8. And hereupon the people after confessed Thoâ— art a God of pardons gracious and mercifull long sâ—ffering and of great kindnesse and forsookest the◠〈◊〉 Neh. 9. 17. Verse 21. as I live Hebr. and assuredly I live and all the earth shall be filled which is a
destruction of twenty foure thousand for the sinne of Baal pehor in Num. 25. the Lord causeth the people to be mustered Num. 26. and appointeth the land to bee given them for inheritance and repeateth againe the Law of sacrificing at the solemne feasts in Num. 28. and 29. that upon the example of wrath on the sinfull parents he might shew his remembrance of mercie in Christ unto the repentant beleeving children Verse 2. land of your habitations wherein you shall dwell not in the wildernesse but in the land of promise which figured the state of grace in Christ did God require the sacrifices of his people and promiseth to accept them So after by the Prophet Ezekiel he saith I will bring you into the wildernesse of the peoples and there will I plead with you face to face Like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord GOD. And I will cause you to passe under the rod c. and I will purge out from among you the rebels and them that transgresse against me c. For in the mountaine of mine bolinesse in the mountaine of the height of Israel saith the Lord GOD there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things with a savour of rest will I accept you c. Ezek. 20. 35 36 37 38 40 41. Verse 3. a Fire-offering in Chaldee an oblation before the LORD Burnt-offering the Law whereof was given in Levit. 1. a sacrifice to wit of Peace-offerings as the Chaldee explaineth it the Law concerning them see in Lev. 3. And the word sacrifice being put absolutely is often used for Peace-offerings as in Exod. 18. 12. Lev. 17. 5 8. and 23. 37. Deut. 12. 27. So it is meant here for the meat and drinke-offerings following were not added to the Sinne or Trespasse-offerings The Hebrew Canons say They are not charged with Meat and Drinke-offerings save for the Burnt-offering of beasts and for Peace-offerings onely whether they be the oblation of the congregation or of a private person or the lambe of a woman after child-birth Levit. 12. G. and those that the high Priest offereth forasmuch as they are Burnt-offerings they are charged to have Meat and Drinke-offerings But the Burnt-offerings of fowles and the Trespusse and Sin-offerings they bring no Meat or Drink-offerings with them save with the Sin-offering of the Leper and his Trespasse-offering whose Meat-offerings are expressed in the Law Lev. 14. 10. Maimony in Magnaseh hakorbanoth ch 2. sect 2. to separate or in separating a vow whereof see the notes on Lev. 27. 2. voluntary offering what these are and how they differ one from another is noted on Lev. 7. 16. After in verse 8. it is called Peace-offerings And from hence the Hebrewes gather that Sinne and Trespasse offerings were not required to have Meat and Drink-offerings with them for Sin and Traspasse-offerings and First-fruits and Tithes and the Passeover for as much as they come not by vow or voluntary offering they are not charged with the Meat and Drink-offerings Maim in Magnas hakorb ch 2. sect 3. folemne feasts whereof see Lev. 23. So the Peace-offerings of the Chagigah or Passeover mentioned in Deut 16. 1 2 c. and the burnt-offerings were to have meat and drinke-offerings with them Maim ibidem ch 2. sect 3. savour of rest that is of sweet smell as the Greeke translateth it which the Chaldee expoundeth to be acceptedwith favour see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flocke to except the burnt-offering of fowles as before is noted Verse 4. his oblation in Greeke his gift so the Hebrew Korban is interpreted a gift in Mar. 7. 11. shall bring neere or shall offer so after Meat-offering in Hebrew Minchah of Minchah of iâ— and the signification thereof see the notes on Let. 2. a tenth part to wit of an Ephah as is expressed in Num. 28. 5. and as the Greeke version here addeth of the Ephah or Bushell see Exod. 16. 36. Hence the Hebrewes gather as Chazkuni here noteth from R. Nathan that whosoever would voluntarily offer a Meat-offering might not bring lesse than a tenth deale an Hin a measure in the Sanctuary for liquid things The Hin is twelve Logs saith Maimony in Magn. bakorbanoth ch 2. sect 7. The Log was as much as six egges as is noted on Lev. 14. 10. and Exod. 30. 24. so the Hâ—â— contained as much as 72 egges the fourth part oâ— an Hin as much as 18 egges oile to wit oile olive as in Targum Ionathan is expressed Verse 5. wine expounded in Targum Ionathan red wine of the grapes So in those that follow It is called Shecar or strong wine in Num. 28. 7. a drinke-offering or an effusion a powred out offering because it was powred out upon the Altar but not upon the fire as Maimony sheweth in Magn. hakorbanoth ch 2. sect 1. or for the sacrifice to wit of Peace-offerings as the Chaldee expoundeth it and by this word or he sheweth that he is to bring for the one by it selfe and for the other by it selfe saith Chazkuni on Num. 15. for one that is for every one severally as in verse 12. Verse 6. Or for a ramme The Greeke interpreteth it And for aramme Aramme was of the second yeare or upward the lambe of the first yeare two tenth parts two Omers which was deuble the measure for a lambe verse 4. and this the Hebrewes understand for the ramme onely 〈◊〉 for the ewe or goat as they write The quantitie 〈◊〉 the meat and drinke-offrings for an hee-lambe or 〈…〉 lambe is a tenth of flowre and the fourth part of 〈◊〉 Hin of wine Likewise for a goat whether it be 〈◊〉 or great male or female also for an ewe though 〈◊〉 be great But for aram two tenth deales of flowre c. and the third part of an Hin of wine Maim in Magn. hakorb ch 2. sect 4. Verse 7. of rest in Greeke of sweet smell or good odour as in verse 3. Verse 8. when thou shalt make in Greeke iâ— yee shall make that is shall sacrifice youngling Hebr. a sonne of the herd meaning a bullocke as in Exod. 29. 1. And here is no difference betweene young or old as was before betweene lambe and ramme but one quantity is for the calfe and for the bull The bullocke or the calfe be it male or female hath for the meat-offering three tenth deals of flowâ—â— c. Maim ibidem ch 2. sect 4. Verse 9. he bring or he offer here the person is changed before he said when thou verse 8. 〈◊〉 he saith then shall he the Greeke keepeth the person as before then shall ye offer three texth parts three Omeâ—s that is three times so much as set a Lambe verse 4. Verse
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
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
wilt compasse me Selah I will make thee prudent and will teach thee in the way that thou shalt goe I will give counsell mine eye shall be upon thee Be not ye as the horse as the mule without understanding whose mouth must be stopped with bit and bridle which come not neere unto thee Many pains are for the wicked but he that trusteth in Iehovah mercy shall compasse him Rejoyce ye in Iehovah and be glad ye just and shout joyfully all ye upright of heart Annotations AN instructing Psalme or A Psalme that maketh prudent that causeth understanding As in the 8. verse of this psalm he saith I wil make thee prudent or instruct thee This title is set before sundry other Psalmes whose sinne is covered meaning by the Lord Psal. 85. 3. not by a man himselfe who must not cover but acknowledge sinne Psal. 32. 5. otherwise he shall not prosper Prov. 28. 13. Now God covereth sinne when hee imputeth it not as the verse following sheweth and as this is mans happinesse so for God not to cover it is woe and misery Nehem. 4. 5. Vers. 2. not impute not thinke count or reckon And this is an effect of his grace in Christ as it is written God was in Christ and reconciled the world to himselfe not imputing their sinnes unto them 2 Cor. 5. 19. And hereunto the Apostle applieth this Psalme thus David saith blessednesse is the mans unto whom God imputeth justnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered Blessed is the man to whom the Lord shall not impute sinne Rom. 4. 6 7 8. Vers. 3. because I ceased speaking or when I kept silence forbearing to confesse my sinnes as after vers 5. Like doctrine Elihâ— teacheth Iob 33. 19 22. Vers. 4. thy haud in Chaldee thy plague moisture the chiefe sap or radicall moisture which is an airy and oily substance dispred through the body whereby the life is fostered and which being spent death ensueth This word is used onely here and in Num. 11. 8. where it is applied to the best moisture or creame of oile Vers. 5. confesse Confessing of sinnes is when one freely manifesteth them accusing himselfe and praising Gods mercie which he expecteth in faith see Ios. 7. 19. against me my trespasses or concerning my trespasses but both the Greeke version plainly hath against me and elsewhere the Hebrew ghnalei here vsed seemeth to bee put for ghnalai as Psal. 108. 10. compared with Psal. 60. 10. the iniquitie of my sinne that is the guilt and punishment of it as Psal. 31. 11. And thus he that confesseth and forsaketh sinne shall have mercie Prov. 28. 13. for if wee acknowledge our sinnes God is faithfull and just to forgive us them 1 Ioh. 1. 9 See also Iob 33. 27 28. Vers. 6. the time of finding or time to finde which may be meant of the time when afflictions shall finde that is shall come vpon him as Psal. 116. 3 4. or the time when God may be found as Isa. 55. 6. and that time is when he is sought with the whole heart Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. To this latter the Chaldee applieth it saying of favour floud or inundation As waters signifie afflictions Psal. 69. 2. so a floud of waters denoteth great troubles and persecutions Dan. 9. 26. and 11. 22. Nahum 1. 8. Isa. 59. 19. Rev. 12. 15 16. The Chaldee paraphraseth in the time when many people 's come as waters they shall not come neare him to doe him evill Vers. 7. shouting songs of deliverance or of evasion that is thou wilt give me occasion by deliverance of me to sing many songs of praise unto thee Vers. 8. mine eie shall be upon thee or mine eie I will set upon thee that is I will have care of and looke well unto thee as Ier. 40. 4. Ezra 5. 5. Deut. 11. 12. Psal. 34. 16. So the Chaldee explaineth it I will counsell thee and set mine eie upon thee for good Or thus I will give counsel unto thee with mine eie that is with my care and providence Thus Christ counselled Peter with his eie Luk. 22. 61. So the eie is said to mocke Prov. 30. 17. Vers. 9. as the horse c. that is be not fooles and brutish so as ye must be ruled by force and rigour not by reason For unto the horse belongs a whip unto the asse a bridle and a rod to the fooles backe Prov. 26. 3. mouth must be stopped or jaw is to be tied Hebr. to stop for to be stopped active for passive as after Ps. 36. 3. which come not neare that is which will not obey or doe thee service unlesse they be forced and ruled by the bridle according to the saying of the Apostle Behold wee put bits into the horses mouthes that they should obey us Iam. 3. 3. Vers. 10. Many paines or Great smarts or sores are for the wicked So Solomon saith Affliction followeth sinners c. Prov. 13. 21. and 19. 29. and 24. 20. PSAL. XXXIII God is to be praised for his goodnesse 6 for his powerfull workes 12 and for his providence 20 Confidence is to be placed in God SHout joyfully ye just in Iehovah praise becommeth the righteous Confesse ye to Iehovah with harpe with Psaltery with ten stringed instrument sing Psalme unto him Sing ye to him a new Song doe well playing on the instrument with triumphant noise For righteous is the word of Iehovah and all his worke in faith He loveth justice and judgement the earth is full of the mercie of Iehovah By the word of Iehovah the heavens were made and all the host of them by the spirit of his mouth He gathereth together as an heape the waters of the Sea he giveth the deepes into treasuries Let all the earth be in feare of Iehovan let all the Inhabitants of the world shrinke with feare for him For he said and it was he commanded and it stood Iehovah dissipateth the counsell of the Nations he bringeth to nought the cogitations of the peoples The counsell of Iehovah shall stand for ever the cogitations of his heart to generation and generation O blessed is the Nation whereof Iehovah is God the people that he hath chosen for a possession to himselfe From the heavens Iehovah doth behold doth see all the sonnes of Adam From the firme place of his dwelling he looketh forth unto all the inhabitants of the earth He formeth altogether their heart he discreetly attendeth unto all their works There is no King saved by multitude of a power a mightie man shall not be delivered by multitude of able strength A horse is falshood for salvation and shall not deliver by multitude of his power Loe the eie of Iehovah is unto them that feare him to them that hopefully wait for his mercie To rid free their soule from death and to keep them alive in famine Our soule earnestly waiteth for Iehovah he is our helpe and
Vers. 10. His strength understand O God that art his strength and it may be meant of himselfe though he speake as of another 1. Because in the Hebrew there is sometime a sudden change of the person as Dan. 9. 4. thou keepest covenant towards them which love him that is which love thee Deut. 5. 10. that love me and keepe his Commandements for my commands Mic. 1. 2. Heare yee people all they for all yee 2. Because in the last verse of this Psalme it is repeated My strength 3. Also in this place both the Greeke and Chaldee turne it My strength 4. Because in the next verse it is written in the Hebrew text letters his mercy but by the vowels and margine read my mercy which giveth occasion to suppose the like meaning here Howbeit the sense is good if we understand it of the enemie Saul thus O God that art his strength and hast given him the kingdome and this power For even wicked rulers have no power except it be given them from above Ioh. 19. 11. And David much respected Saul as Gods Anointed 1 Sam 26. 11. 2 Sam. 1. 14. I take heed or will I keep observe that is wait upon thee or keep thanks and praises for thee as vers 18. Vers. 11. God of my mercy or of his mercy as is observed on the former verse or my God of mercy that is my mercifull God prevent me to wit with mercy or blessings as Psal. 21. 4. let mee see to wit vengeance Psalm 54. 9. as the Chaldee also here explaineth it Vers. 12. people forget to wit their sinne and punishment for the same Dead men are forgotten Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live is the more memorable make them wander to wit as vagabonds The word hath reference to Cains judgment who was not killed but marked for a vagabond Gen. 4. 14 15. Some punishments are lesse tolerable than death it selfe Revelat 9. 6. Vers. 13. The sinne of their mouth c. This sentence is difficult for 1. It may have reference to the former that my people forget not their sinnes and punishments but may tell of them or 2. It may respect themselves let them tell or confesse their owne sinnes and punishments as did Cain Iudas c. Gen. 4. 13 14. Mat. 27. 4. Or 3. It. may shew the cause of their judgements For the sin of their mouth c. and so the Chaldee expoundeth it when they shall or and let them be taken and of cursing or for the curse the execration which may be understood of the sinne according to Psal. 10. 7. or of the punishment thereof as Deut. 30. 7. of false deniall of their lying or of their leannesse The originall signifieth either and may also be meant of sinne or the punishment thereof let them tell or they shall tell speaking of his people or of the wicked themselves Vers. 14. Consume to wit them as Loose Mat. 21. 2. for loose him Mark 11. 2. Vers. 15. And they shall returne or let them returne c. a prophesie of or prayer for their punishment answerable to their sinne as before vers 7. Vers. 16. They shall wander or make themselves wander scatter themselves abroad The Hebrew hath a double reading to include both these so 2 Sam. 15. 20. See a like punishment of the wicked Job 15. 23. The Chaldee addeth They shall wander abroad that they may take a prey for to eat shall howle or shall tary all night to wit hungrie and unsatisfied The Hebrew signifieth either of these but the Greeke chooseth the former they shall murmure howling for hunger Vers. 17. sing thy strength that is praise with song thy strength who canst defeat my soes and protect me PSAL. LX. David complaining to God of former afflictions now upon better hope prayeth for deliverance 8 Comforting himselfe in Gods promises hee craveth that helpe wherein he trusteth To the Master of the Musicke upon Shushan eduth Michtam of David for to teach When he fought with Aram of Mesopotamia and with Aram of Zobah and Ioab turned smote Aedom in the valley of salt twelve thousand O God thou didst cast us away thou didst break us thou wast angry turn againe unto us Thou didst make the land to quake didst rive it heale thou the breaches thereof for it is moved Thou didst shew thy people a hard thing thou diddest give us to drinke the wine of astonishing horrour Thou hast given to them that feare thee a banner to be high displayed because of the certaine truth Selah That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will be glad I shall divide Shechem and measure the valley of Succoth Gilead shall be mine and Manasseh mine and Ephraim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Aedom I shall cast my shooe Palestina shout thou over me Who will lead me along to the citie of strong defence who will lead me unto Aedom Is it not thou O God that hadst cast us away and wouldest not goe forth O God in our hosts O give thou us helpe from distresse for vaine falshood is the salvation of earthly man Through God we shall doe valiantnesse and he will tread down our distressers Annotations SHushan that is the six-stringed instrument or Lily See Psal. 45. 1. eduth that is the testimony which here either belongeth to the musick now unknowne to us or meaneth the Psalme to be a testimony of Davids faith thankfulnesse or to be sung by the Priests before the Ark of God in the Sanctuary which Arke and Tables of the covenant in it was called the Testimony Exod. 40. 5 20. Michtam a golden song See Psal. 16. 1. Vers. 2. Aram that is the Aramites or Syrians the posterity of Aram the sonne of Shem the sonne of Noah Gen. 10. 22. Mesopotamia a country so commonly called of the Greeke Act. 7. 2. in Hebrew Naharajim that is of or between the two rivers meaning Tygris and Euphrates betweene which this land lay So the Chaldee expoundeth it Aram which is by Euphrates Zobah a country neare the other called of Greeke Writers Syria Saphena Aedom in the valley of salt that is the Aedomites or Idumeans in the salt valley a place in that countrey whereof mention is also made 2 King 14. 7. twelve thousand in the history 2 Sam. 8. 13. this victory is ascribed to David in 1 Chron. 18. 12. it is ascribed to Abishai Ioabs brother and there also the number is eighteene thousand It seemeth that Captaine Abishai first set on them and slew 6000. after him followed Ioab and slew 12000 moe here mentioned And to David is this victory attributed because he was King Vers. 3. cast us away This complaint seemeth to have reference unto that miserable state wherein Israel was 1 Sam. 13. 19 c. and 31. 7. turne The Chaldee addeth turne thy glory
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
c. and thus it might be Davids infirmity or indeed every man in respect of God is alier and unable to helpe in time of need Numb 23. 19. Rom. 3. 4. Psal. 33. 17. Vers. 12. for all so the Greeke supplieth the word for and by rewards he meaneth benefits as vers 7. Compare 1 Thes. 3. 9. 2 Chron. 32. 25. Vers. 13. the cup of salvations or of healths that is of thanksgiving for Gods saving health and deliverance of me For mercies received the Israelites used to offer peace or thanke offerings whereof they did eat and rejoyce before the Lord and at their bankers tooke up the cup of wine in their hands and blessed God called thereupon the cup of blessing 1 Cor. 10. 16. So our Lord at the feast of the Passeover tooke the cup and gave thankes Luk. 22. 17. call on that is pray and praise God or call in that is proclaime and preach Gods mercies so vers 17. Vers. 15. Precious c. that is God will not easily suffer his Saints to be slaine see Psal. 72. 14. So the soule is said to be precious when the life is spared 1 Sam. 26. 31. 2 King 1. 13. Vers. 16. handmaid borne thy servant in thy house see Psal. 86. 16. bands that is hast set me at liberty as Iob 39. 8. from afflictions Esa. 28. 22. a similitude taken from captives Esa. 52. 2. Vers. 17. confession that is a thanke-offering see Psal. 50. 14. PSAL. CXVII The Gentiles are exhorted to praise God for his mercy and truth PRaise Iehovah all ye Gentiles laud him all ye peoples For his mercy is mighty towards us and the faithfulnesse of Iehovah endureth for ever Halelu-jah Annotations GEntiles or nations all which are exhorted to glorifie God for obtaining mercy by Christ who hath received us into the glory of God as the Apostle sheweth from this Scripture Rom. 15. 7. 11. PSAL. CXVIII An exhortation to praise God for his mercy 5 The Psalmist by his experience sheweth how good it is to trust in God 19 Vnder the type of the Psalmist the comming of Christ in his kingdome is expressed COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let Israel now say that his mercie endureth for ever Let the house of Aaron now say that his mercy endureth for ever Let them that feare Iehovah now say that his mercy endureth for ever Out of straight affliction I called on Iah Iah answered me with a large roomth Iehovah is for me I will not feare what man can doe unto me Iehovah is for me with them that helpe mee and I shall see on them that hate me It is better to hope for safety in Iehovah than to trust in man It is better to hope for safety in Iehovah than to trust in bounteous Princes All nations compassed me but in the name of Iehovah I cut them off They compassed me yea they compassed mee but in the name of Iehovah I cut them off They compassed mee as Bees they were quenched as a fire of thornes but in the name of Iehovah I cut thē off Thrusting thou thrustedst me to fall and Iehovah holpe me Iah is my strength and song and he hath beene to me for a salvation A voice of shouting of salvation is in the tents of the just the right hand of Iehovah doth valiantnesse The right hand of Jehovah is exalted the right hand of Iehovah doth valiantnesse I shall not die but live and shall tell the works of Iah Iah chastising chastised me and gave me not to the death Open ye unto me the gates of justice that I may enter into them may confesse Iah This gate of Iehovah into which the just shall enter I will confesse thee because thou hast answered me and hast been to me for a salvation The stone which the builders refused is become for head of the corner This was of Iehovah it is marvellous in our eies This is the day Iehovah made let us be glad and rejoyce in it Oh Iehovah save now oh Iehovah prosper now Blessed be hee that commeth in the name of Iehovah wee blesse you out of the house of Iehovah God is Iehovah and hath given light unto us binde ye the feast offerings with cords unto the hornes of the Altar Thou art my God and I will confesse thee my God I will exalt thee Confesse yee to Iehovah for he is good for his mercy endureth for ever Annotations FOr he or that he is good so vers 29. Vers. 4. that feare strangers of all nations as before he mentioned the Church and Ministers see Psal. 115. 9. Vers. 5. with a large roomth that is by bringing me into it as is expressed Ps. 18. 20. and 4. 2. Vers. 6. for me to wit an helper as the Greeke explaineth which the Apostle followeth Heb. 13. 6. So the Chaldee saith the word of the Lord is for mine helpe so in vers 7. See also Ps. 56. 5 12. Vers. 7. with them that helpe mee in stead of all helpers see a like phrase Psal. 54. 6. The Greeke saith mine helper see on them to wit their reward or vengeance as the Chaldee explaineth See Psal. 54. 9. and 91. 8. Vers. 10. but in c. or in the name of Iehovah I trust that I shall cut them off The Greek agreeth with the former the Chaldee with this latter and so in the verses following Vers. 12. were quenched or on the contrary were kindled as both the Greeke and Chaldee doe translate it Sundry words signifie contraries as barac to blesse and to curse 1 King 21. 13. The fire of thornes is both soone kindled and soone quenched so Christs enemies for or but in the name c. Vers. 13. Thrusting c. that is Thou diddest sorely thrust speaking to the enemie the Chaldee explaineth it my sinne thrust mee to fall Thrusting thrust is an Hebraisme often used as after vers 18. So Cutting shall be cut off Numb 15. 30. that is shall die without mercy Heb. 10. 28. Vers. 14. song or melodie that is whom I sing laud unto This is taken from Exod. 15. 2. so Isa. 12. 3. for a salvation or a salvation that is hath saved or rescued me against mine enemies as 2 Sam. 10. 11. where the like phrase is used so after vers 21. the word for may be omitted as sometime in the Hebrew it selfe 2 Chron. 18. 21. compared with 1 King 22. 22. Vers. 15. salvation that is victorie as Psal. 98. 1. or thankes for salvation as Psal. 116. 13. See Rev. 19. 1. tents that is dwelling places but spoken of as in warres or for short continuance as Heb. 11. 9. So tents of the Saints Rev. 20 9. See also 2 Chron. 31. 2. Vers. 18. gave or delivered so Ezek. 31. 14. Vers. 19. gates of justice that is of Gods Sanctuary the gates whereof were to be opened by the Priests and Levites for men to come and serve the Lord 1 Sam. 3. 15. called gates of
only to the doore of her house to seeke Christ but did goe about the city in the streets c. as before in chap. 2. 3. they smote me smiting is not onely with the hand or other like instrument but with the tongue as in Ier. 18. 18. Come and let us smite him with the tongue and generally to smite is to afflict by what meanes soever Esa. 53. 4. Psal. 69. 27. Here the Watchmen are more injurious then before in chap. 3. neither inquireth shee of these for her Beloved but being by them found out of the common course is smitten and wounded as an evill doer judged as a dishonest woman whose feet would not abide in her house no not by night is rebuked censured c. wounded me drew blood of me for it is a further degree of hurt then smiting 1 King 20. 37. Exod. 21. 25. So the husbandmen wounded the Lords seâ—vant Luk. 20. 17. watchmen of the walles watch-men in the citie are to looke that order and peace be kept of those that are within watchmen on the walles are to looke to enemies without that they breake not in and to warne the citie if â—â—â—s approach so these were other then the former from whom she escaping with stripes and wounds passeth from the streetes to the walles to seek Christ but is there as evill intreated These are in name the Ministers of Christ supplying the place of such as are mentioned in Esa. 62. 6. but of another kind not making mention of the Lord but persecuting those that seeke him tooke my veile or my scarfe it hath the name in the originall of spreading as being spred over her head to cover her Such veiles were worne of women partly for ornament as appeareth by Esa. 3. 23. partly for modesty and in signe of subjection to men especially their husbands 1 Corinth 11. 6. 7. 10. and an husband is to the wife a covering of the eyes Genes 20. 16. The taking away therefore of her veile seemeth to be a note of infamie disloyaltie or dishonesty imputed unto her as of idolatrie heresie schisme and the like so she was spoiled of her good name and reputation and counted among the light and lewd women For it appeareth by Ezek. 23. 25. 26. that they used to intreat dishonest women so disfiguring their faces stripping them out of their clothes and taking away their faire jewels Vers. 8. I adjure you I charge you by oath Here the spouse having with much adoe escaped from the watchmen meeteth with her friends the daughters of Ierusalem of whom see the notes on Song 2. 7. and 1. 5. where also shee adjured them upon other weightie cause what shall yee tell him this is an earnest and passionate kinde of speech shewing her great affection and and stirring up their care and diligence that if they who had not for the present the knowledge of Christ by his graces clearely manifested unto them as appeareth by their answer in v. 9. c. 6. v. 1. should finde him by being made partakers of his mercy through the revelation of his Gospell as in Rom. 10. 20. then they should tell or shew unto him in their prayers the state of this his afflicted Spouse sicke of love in Greeke wounded with love languishing with desire of his mercy of the forgivenesse of my sins of reconciliation c. See the notes on chap. 2. verse 5. Vers. 9. more then another beloved when God and Christ is preached the wicked take occasion to mention and magnifie other false gods and erroneous services Esa. 36. 18. 20. Act. 19. 26. 28. but they that belong to the heavenly Ierusalem desire to be informed further in the truth and to know the difference betweene true and false Christs worships ordinances c. as these here and so in Act. 17. 18. 19. 34. c. 28. 22. 23. 24. fairest among women See chap. 1. 8. Here the Spouse of Christ though in her sorrowes and miseries though persecuted and abused by wicked watch-men though in the darke night of tribulation is notwithstanding discerned and professed to bee faire and glorious by such as belong unto Christ Heb. 11. 24. 26. 1 Thes. 1. 5. 6. Vers. 10. White and ruddy She describeth Christ unto them in his beauty to stirre up both her own and their affections and to draw them after him For as the outward shew of idolaters allureth the unwise to affect and follow them Ezek. 23. 5. 6. 12. 14. 15. 16. so the true knowledge of Christ with his graces draweth the elect to seek and embrace him Act. 2. 22. 37. 41. and 3. 12. 13. c. and 4. 4. and 17. 11. 12. and by the Gospell preached Christ with his sufferings is evidently set forth Gal. 3. 1. Here as a goodly yong man hee is as in an image pourtrayed by his visible qualities his colours and by the parts of his body White and red as they shew the best temperature of man so here they may signifie in Christ First his Godhead Manhood for God in vision hath appeared all white as snow and as pure wooll Dan. 7. 9. and Christ in his glory had his face shining as the Sun and his raiment white as the light Matth. 17. 2. and in him dwelleth all the fulnesse of the Godhead bodily Colos. 2. 9. Man had his name Adam of Adamah the red mould of the earth out of which he was taken Genes 2. 7. and Christ who here is Adom red is the last Adam 1 Cor. 15. 45. and was partaker with his children of flesh and blood Heb. 2. 14. Secondly white denoteth his innocency in himselfe without spot of sin red his sinfull case by imputation for God made him who knew no sin to be sin for us that we might be made the righteousnesse of God in him 2 Cor. 5. 21. and so these two colours are used to signifie sinfulnesse and innocencie Esa. 1. 18. And consequently red betokeneth his sufferings to the shedding of his blood as white doth his victorie peace joy and comfort in God Rev. 7. 9. 13. 17. Eccles. 9. 8. And in respect of his administration white setteth forth his grace and mercy to repentant and beleeving sinners whom he justifieth sanctifieth and will bring into glory who therefore are said to be clothed in bysse white and cleane which is the righteousnesse of the Saints Revelation 19. 8. 14. and red his justice in punishing and doing vengeance on his enemies in token whereof his garments are said to be red dyed and dipt in blood Esa. 63. 1. 2. 3. Revel 19. 13. having the banner above tenne thousand or having banners of tenne-thousand Hebr. bannered above or of or with tenne-thousand Meaning either that he was the chiefest valiantest and most excellent of all or that hee had many banners and companies of warriers with him In the first sense the Greeke interpreteth it the chosen or choisest of tenne thousands in the latter the Chaldee Paraphrast and other Hebrew expositors
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
Greeke and Chaldee translate gathered this explaineth the former word in verse 19. Verse 21. set not his heart that is regarded not See Exod. 7. 23. he left or he also left But the word also or and may be omitted as is shewed on Gen. 8. 6. Vers. 23. gave voices that is sent noyses of thunder so the Scripture elsewhere speaketh of the voice or noise of thunder Rev. 6. 1. and thunders uttered their voices Revel 10. 3. And although sometime voices and thunders are mentioned distinctly as in Rev. 4. 5. and 8. 5. yet here by voices seeme to be meant thunders So at the giving of the Law Exod. 19. 16. and 20. 18. haile with such God killed also the Canaanites Ios. 10. 11. And unto Iob he saith Hast thou seene the treasures of the Haile which I have reserved against the time of trouble against the day of battell and war Iob. 38. 22. 23. Vnto this seventh plague of Egypt the Lord compareth the seventh plague of the Antichristians where upon the viall poured out into the aire there were voices and thunders and lightnings and earthquake such as was not since men were upon the earth and a great haile of talent weight fell upon men for which they blasphemed God Rev. 16. 17. 18. 21. fire went that is ranne along on the ground as the Greeke translateth it which was extraordinary and most terrible so that not the haile onely but the lightnings and fierie flames consumed their cattle as the Psalmist witnesseth Psal. 78. 47. 48. and 105. 32. 33. So in other judgements haile and fire is mentioned in the destruction of Davids enemies and of the Assyrians Psal. 18. 13. 14. 15. Esay 30. 30. 31. Vers. 24. catching it selfe that is one flash of lightning taking hold of another so the flames infoulding themselves did increase and burne more terribly This word is used onely here and in Ezek. 1. 4. The Greeke translateth it inflaming or setting on fire which word the Apostle useth I am 3. 6. and so the Chaldee saith inflaming it selfe And David calleth it fire of flames Psal. 1 5. 32. a nation or to a nation which the Greek explaineth since there was a nation upon it A like phrase is in Re 16. 18. since men were upon the earth Ver. 25. from man c. that is both men beasts every tree the Gr. saith all the trees meaning of all sorts for there were some left remaining for an after plague Exod. 10. 5. A like phrase is in Act. 10. 12. all four footed beasts c. before in verse 6. Vers. 26. no haile So God had preserved them from former plagues v. 6. and ch 8 ver 22. and so God promiseth to preserve his people in quiet resting places when it shall haile on the forrest Esa. 32. 18. 19. Ver. 28. for it is enough or and let it be enough so the Greeke Interpreters tooke it tâ—anslating and let it cease voices of God that is thunders from God or mighty loud thunders as mountaines of God Psal. 26. 7. are high and strong mounts see the notes on Gen. 30. 5. and 23. 6. The Greeke retaineth the Hebrew phrase no longer stay Hebr. ye shall not adde to stand that is to stay or remaine as the Greek translateth or as the Chaldee expounds it be delaied V. 29. my hands Hebt my palmes that is as the Chaldee explaineth it my hands in prayer So in v. 33. The spreading out of the palmes of the hands was a common gesture used in prayer as kneeling also was signifying a desire that they might receive from God the things they craved so Salomon did when he prayed 2 Chron. 6. 13. and David Psal. 143. 6. and Ezra Ezr. 9. 9. and others Iob 11. 13. Like this was the lifting up of the hands where of see Exod. 17. 11. is Iehovah's or belongeth to Iehovah as the Creator Possessor Governor of all things doing whatsoever he pleaseth in heavens earth seas c. Psal. 135. 6. Of this sentence there is often mention and great use in the Scriptures see Deut. 10. 14. 15. Psal. 24. 1. c. 1 Cor. 10. 26. 28. V. 30. will not yet feare this the event shewed to be true v. 35. Hereby it appeareth that the prayers of the faithful may remove temporary plagues even from the wicked and impenitent Compare 1 King 18. 42. 45. Exod 32 11. 14. 34. 35. V. 31. in the eare the Hebrew Abib signifieth a greene eare of corne with the stalke Levit. 2. 14. Of it the month when corde was newly ripe is called Abib where of see Exod. 13. 4. bolled or in the stalke the Greeke translateth it seeding V. 32. â—ye or the graine called Zea or Spelt in Hebrew Cussemeth of this is mention also in Ezek. 4. 9. Esay 28. 25. The Hebrew Doctors count it a kinde of wheat as Maimony sheweth in treat of Leven ch 5. S. 1. hidden Hebrew darke or obscure that is hid under ground not to be seen the Greeke translateth it lateward Vers. 33. haile ceased This sheweth the effect of Moses faith and prayer the Apostle noteth the like of Elias who prayed and it rained not on the earth by the space of three yeeres and sixe moneths and he prayed againe and the heaven gaveraine Iam. 5. 17. 18. This is written for our comfort for they were men subject to like passions as we are The same is to be observed in Exod. 10. 18. 19. and the other plagues which Moses by prayer tooke away Vers. 34. made heavie that is obstinate and hard See Exod. 7. 14. Vers. 35. waxed strong was made fast and hard see Exod. 4. 21. by the hand that is by the ministerie or prophesie of Moses who had signified so much before verse 30. So Gods word came by the hand of Haggai Hag. 1. 1. by the hand of Malachy Mal. 1. 1. and by the hand of all the Prophets 2 King 17. 13. that is by them as his ministers and instruments And the hand of the Lord sometime is the spirit of prophecie 2 King 3. 15. CHAP. X. 1. God sheweth Moses wherefore he hardned Pharaohs heart 3 Locusts are threatned to bee sent 7 Pharaoh moved by his servants inclineth to let Israel goe but changeth his minde 12 The eighth plague Locusts come upon Egypt 16 Pharaoh confesseth his sinns asketh forgivenesse and desireth Moses prayer 19 The Locusts are taken away and Pharaohs heart is hardened 21 Darkenesse the ninth plague is sent upon Egypt 24 Pharaoh would send Israel away but stay their cattell 25 Moses refuseth to leave a hoofe behind 27 Pharaoh is hardned and forbiddeth Moses on paine of death to see his face any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND Iehovah said unto Moses Goe in unto Pharaoh for I have made heavie his heart and the heart of his seruants that I may set these my signes in the midst of him And that thou maist tell in the eares of thy sonne and of thy sonnes soâ—â—e the things