inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
they all are one and ioyned together in one and are not divided one from another saith R. Simeon ben Iochai in Zoar upon the sixt section of Leviticus Sometime this word is used singularly Aeloab the Almighty Iob 12. 4. and in a shorter forme Ael Mighty Gen. 14. 18. And Aeloah hath affinity with Alah hee adjured for by oath and execration men entred covenant with God Deut. 29. 12 14 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim Gods Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke Iehovah Aelohim was the Creator onely Gen. 2. 4. Esay 44. 24. and Angels were his creatures Psal. 148. 2 5. Col. 1. 16. The Apostles writing in Greeke use it alwaies singularly Theos God so in our and other languages which cannot attayne the grace and proprietie of the Hebrew speech Created that is excellently and perfectly made of nothing at all or of that which is as good as nothing as mans body of the dust Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone to bee understood of us by faith Heb. 11. 3. although the eternall power and godhead of the Creator are seene by his works to make all men without excuse Rom. 1. 20. wherefore no heathen writer almost but hath acknowledged the world to be the workmanship of God whereby his wisdome power and goodnesse is manifested the heavens and the earth The world and all things that are therein Act. 17. 24. things visible and invisible Col. 1. 16. The Hebrew articles eth and ha seeme also to imply so much eth having the first and last letter of the Hebrew Alphabet and so being of generall comprehension and ha of plaine demonstration This creation of heavens and earth the Scriptures doe apply to the new and spirituall estate of the Church in Christ Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say All whatsoever the holy blessed God hath created in this his world is parted into three parts Some creatures compounded of matter and forme and are generated and corrupted continually as the bodies of men and beasts and plants and minerals Other some are compounded of matter and forme but are not changed from body to body and from forme to forme like the former and they are the heavenly sphaeres and stars in them And their matter is not like other matters nor their forme like other formes And some creatures have form without matter and they are the Angels for the Angels have no body nor corporall substance but formes disparted one from another Maimony in Misn. in Iesudei hatorah chap. 2. S. 3. Vers. 2. empty Hebr. emptinesse a thing empty without inhabitants and void without ornaments a deformed wildernesse and a wast and so unfit for use not being separated from the waters not having light herbes trees beasts birds or people to adorne and inhabit it Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth and the Prophet confirmeth it saying Hee created it not to be emptie he formed it to be inhabited Esay 45. 18. and when extreme emptinesse and desolation of a place is meant it is expressed by Tehu and Bohu the words here used Esay 34. 11. Ier. 4. 23. or by one of them as Psal. 107. 40. Deut. 32. 10. Darknesse was It is not said God created darknesse for it was but the want or privation of light and so meer nothing This darknesse is mystically applyed to mans corrupt state destitute of heavenly light Eph. 5. 8. and 4. 18. Sometime it signifieth affliction and then God is said to create it Esay 45. 7. The word was and such like are in the original tongues often vnderstood but not expressed though in translations we usually set them downe for plainenesse sake which the scripture warranteth for in repeating matters it many times expresseth words wanting as 2. Chron. 9. 5. true the word for which in 1. King 10. 6. is written true was the word So in 2. Sam. 23. 18. he chiefe among the three for which in 1. Chron. 11. 20. is said he was chiâ—fe And the Greeke translation adding such words the holy Ghost alloweth it as in Psal. 2. 7. thou my sonne in Greeke thou art my sonne and so the Apostle alledgeth it Acts 13. 33. The like is in many other places Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe face is used for the upmost part or outside of any thing the Greeke version omitteth it saying upon the deepe and the Hebrew text sometime doth the like as in 1 King 9. 7. from on the face of the land which elsewhere is written from on the land 2. Chron. 7. 20. By the deepe or abyss is meant the deepe of waters which as a garment covered the earth and stood above the mountaines Psal. 104. 6. Hereupon the Apostle saith the earth consisted out of the water and in the water by the word of God 2 Pet. 3. 5. Spirit The Hebrew Ruach is generally any Spirit Ghost breath or winde here it is as the worke thereof sheweth no created spirit but the creator and cherisher of all as Psal. 104 30. thou sendest forth thy spirit they are created So Psal. 33. 6. Esay 40. 12 13. Later Iewes whom some Christians follow expound this a wind of God or a mightie wind but the wind which is the moving of the ayre was not created till the second day that the firmament was spred and ayre made The ancient Rabbines spake better as Targum Ierusamely here saith the spirit of mercies from before the Lord and R. Menachem on this place interprets it the spirit of wisedome called the spirit of the living God and the author of the Zoar Col. 83. calleth it the spirit of the Messias or of Christ. moved or was moving The Hebrew Rachaph signifieth generally a waving or moving Ier. 23. 9. and in speciall such a moving and fluttering as Eagles use over their yong cherishing and stirring them up Deu. 32. 11. So it is used here for the effectuall comfortable motion whereby Gods Spirit sustained and as it were stirred up the wast creature Here againe moving is used for moved as the Queen of Sheba hearing 1. King 10. 1. for the Queen of Sheba heard 2. Chron. 9. 1. warring 1 Sam. 31. 1. for warred 1 Chron. 10. 1. Or we may understand was moving as the Cherubims spreading the wings 1 King 8. 7. for they were spreading 2. Chron. 5. 8. Vers. 3. God said This sheweth how God created things by his word saying and it was commanding and it was created Psal. 33. 6. 9. and 148. 5. light the first ornament of the world wherewith the Lord decked it as with a garment Psal. 104. 2. This glorious worke Paul
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
from off thy necke And Esau hated Iakob for the blessing with which his father had blessed him and Esau said in his heart The dayes of mourning for my father are nigh and I will kill Iakob my brother And the words of Esau her elder son were told to Rebekah and she sent and called Iakob her yonger sonne and said unto him Behold Esau thy Brother comforteth him-selfe as touching thee to kill thee And now my sonne obey my voice and arise flee thou unto Laban my Brother to Charran And tarry with him a few dayes untill the hot-wrath of thy Brother turne away Vntill the anger of thy Brother turne-away from thee and hee forget that which thou hast done to him and I will send and take thee from thence why should I bee bereaved even of you both in one day And Rebekah said unto Isaak I am yrked of my life because of the daughters of Cheth if Iakob take a wife of the daughters of Cheth like these of the daughters of the land wherefore have I life Annotations THat he could not see Hebr. from seeing which phrase the Apostle turneth in Greeke not to see Rom. 11. 10. from Psal. 69. 24. Vpon this occasion Gods workes were shewed in Isaak as Ioh. 9. 3. for in his blindnesse he gave Iakob the blessing which he would not so have done if hee had seene vers 23. elder in Heb ew greater to weet of age or by birth as the Greeke translateth Elder and lesser for yonger v. 15. see Gen. 10. 21. Vers. 2. my death the Greeke saith my end yet lived hee after this above fourty yeeres Genes 35. 28. 29. Vers. 3. Venison Hebr. hunting whereof venison hath the name as being gotten by hunting So v. 5. 19. c. Vers. 4. that I may or and I will eate so in v. 7. and 10. These two phrases are used indifferently as that ye be not judged Matth. 7. r. which another Evangelist saith and ye shall not be judged Luke 6. 37. See also Gen. 12. 12. that my soule or to the end my soule that is I my selfe as after in v. 7. it is repeated Isaak being to give the blessing in faith Heb. 11. 20. would eate savoury meat and drinke wine ver 25. to stir up and cheare his spirit that he might be the more fit instrument of the spirit of God For sorrow anger and other such passions doe distemper the mind which may bee mitigated by outward meanes as wine maketh men to forget their misery Prov. 31. 6. 7. and musicke allayeth anger wherefore Elisha the Prophet when he was moved against King Iehoram called for a musitian who when hee played the hand of the Lord came upon the Prophet 2 King 3. 14. 15. blesse thee as the Priests with authority blessed and put the name of God upon the people Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death unto their children or some one of them as an inheritance by testament wherefore Paul speaketh of inheriting the blessing Heb. 12. 17. which also was of great authority and strength as being done by the Spirit of God and in faith and before the Lord as vers 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau who had his name of Doing is here promised the blessing upon his deeds as the law also promiseth blessing and life to the doers thereof Rom. 10. 5. but Iakob got the blessing by faith as do all the faithfull Gal. 3. 9. Vers. 7. before Iehovah that is in his presence by his power and authority and for ever the like phrase is of cursing 1 Sam. 26. 19. And being done before his death it was with the more power case reverence and as by his last will and testament So Deut. 33. 1. Vers. 12. if so be or Peradventure my father will feele me and I shall be c. The Greeke translateth it Mé pote which word Paul useth 2 Tim. 2. 25. in like sense If so be or If peradventure God will give them repentance as a deceiver or as one that causeth to erre the Greeke translateth it a despiser the Chaldee a mocker Or we may English it a very deceiver for in the Hebrew as is often a sure affirmation Neh. 7. 2. and so the Greeke answering thereto Iohn 1. 14. a curse not feared without cause for cursed is he that maketh the blind to erre in way Deut. 27. 18. and deceitfulnesse in all Gods works maketh men lyable to the curse Ier. 48. 10. Mal. 1. 14. Vers. 13. upon me thy curse a speech of her faith to incourage him though it may be mixt with infirmity of cariage for it seemeth she relyed on the oracle of God in Gen. 25. 23. the greater shall serve the lesse which oracle Isaak might understand not of the persons of Esau and Iakob but of the nations and peoples their posterity and therefore thought it his dutie to give the blessing of the first birthright unto Esau to whom by nature it belonged and which might not bee changed for affection as the Law after provideth in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also and therefore attempted this strange and perillous way to procure the blessing unto Iakob A like different meaning of that oracle is gathered by men at this day The Chaldee paraphraseth thus It was said unto me by prophesie that curses shall not come upon thee but blessings Vers. 15. desireable garments Hebr. garments of desire that is good sweet precious the Greeke translateth it a goodly robe or faire stole which was a long garment that great men used to weare Luke 20. 46. and 15. 22. The Priests after in the law had holy garments to minister in Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole Whether the first borne before the law had such to minister in is not certaine but probable by this example For had they beene common garments why did not Esau himselfe or his wives keepe them but being in likelihood holy robes received from their ancestors the mother of the family kept them in sweet chests from mothes and the like whereupon it is said in verse 27. Isaak smelled the smell of his garments These might well figure out those robes of innocency and righteousnesse wherewith the saints are clothed Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following see Gen. 3. 21. Vers. 19. firstborne This though it were not so properly and cannot in that respect bee excused yet was it true in mystery and spiritually as Iohn Baptist was Elias Matt. 11. 14. and we gentiles are the Circumcision Phil. 3. 3. Rom. 2. 28. and the children of promise are counted for the seed Rom. 9. 8. Gal. 4. 28. Vers. 20. brought it to passe or made it to meet or occurre in Greeke delivered it
16 Iacob could not discern the fraud Ver. 24. Zilpah in Greek Zelpha hand maid or bondwoman servant see Gen. 16. 1. V. 25. the morning Every mans worke shall be made manifest for the Day shall declare it 1. Cor. 3. 13. They that do evill know not the light the morning is to them even as the shadow of death Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening and discovered in the morning beguiled me The Chaldee saith lyed unto me These things as they shew the evill mind and cariage of Laban both in this his fact and the excuse following so may they bee considered as a chastisement of God upon Iakob who had by guile tho with a better mind gotten the blessing Gen. 27. 35. For even the righteous are recompensed in the earth Prov. 11. 31. and with what measure men mete it shall bee measured to them againe Mat. 7. 2. But how great an affliction was this unto Iakob to bee beguiled of his Loue and deflyed with another whom in respect of her he hated ver 30. 31. For love is strong as death Song 8. 6. Ver. 27. the seven of this or the weeke that is the seven daies banquet of this Leah and so confirme the mariage with her and then we will give thee the other A weeke hath the name in Hebrue of seven daies as with us it is called a seven night And the mariage feast used to continue seven daies as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes that whosoeuer marieth a maide shall rejoyce with her 7. dayes not doing any worke but eating drinking and making merry And so if he marry a woman not a maid 3. daies And if he take more wives together he must rejoyce with every of them her conuenient time of joy Maimony treat of Wives ch 10. S. 12. 13. Thus Laban provided that Iakob by voluntary consent to this mariage with Leah should not be able afterward to put her away The Ierusalem Chaldee paraphrase plainly applyeth this to the seven dayes banquet for Leah And that it cannot be meant of seven yeeres before he should mary Rachel the birth of their children and life of Iakob after in the Historry do manifest Gen. 47. 9. and 41. 46. and 30. 24. there shall be given to we et by me as the Greeke translateth I will give The Hebrew also may signifie we will give that is I and my friends this also meaning Rachel ver 28. So to make him amends he urgeth upon him another mariage incestuous Which how ever Iakob accepted and it may by the special motion of Gods spirit as Samsons mariage with the Philistian woman was of the Lord Iudg. 14. 4. yet ordinarily the fact cannot be cleared nor may be imitated Though in mystery the churches of Iewes and Gentiles may by these two sisters be implyed as the two Testaments were in Abrams wives Gen. 16. Gal. 4. shalt serve So covetousnes of gaine by Iakobs service made him thus to offer and Iakob in yeelding to this is a mirror of patience Ver. 31. hated not simply but in comparison of Leah that is lesse loved as the former verse sheweth So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God for consenting to the sin with her father opened her womb that is made her to beare children the contrary was in Gen. 20. 18. The Chaldee translateth gave her conception Ver. 32. Ruben that is Son of-seeing or of him that seeth meaning her affliction as the next words doe explaine or See ye the Son So in Pirkei R. Eliezer chap. 36. it is said God saw Leahs tribulation and gave her conception and consolation to her soule and she bare a man-child of a goodly forme and sayd see the son which God hath given me Vers. 33 Simeon written in Greek by the Evangelists Symeon 2 Pet. 1. 1. and Simon Mat. 10. 2. by interpretation Hearing or son of hearing that Leah was hated Vers. 34. he called or not noting any person his name was called See Gen. 16. 14. Levi that is Ioyned the reason of the name here was of her husbands joyning unto her after the Levites were joyned unto the Priests in the ministery and service of God as Numb 18. 2. 4. Vers. 35. this time or now to weet againe as the Greeke addeth confesse that is openly praise and celebrate in solemne manner This here applyed to the Lord is after applyed to Iudah himselfe Gen. 49. 8. Iudah or Iehudah in Greeke Iudas by interpretation A Confessor or the son of Confession or of Praise Of him all the sons of Iakob are called Iewes Esth. 3. 6. Mat. 27. 37. and he is a true Iew whose praise is of God Rom. 2. 29. stayed or stood stil that is left off bearing for a whilâ— afterward she had more increase Gen. 30. 17. And thus God dispensed his blessings where least love of man was showen which redounded to his further glory by Leahs thankfulnesse CHAP. XXX 1. Rachel in griefe for her barrennesse giveth Bilhah her mayd unto Iakob 5. Bilhah beareth Dan and Naphtali 9. Leah giveth him Zilpah her mayd who beareth Gad and Asher 14. Reuben findeth Mandrakes with which Leah hireth her husband of Rachel 17. Leah beareth Issachar Zebulun and Dinah 22. Rachel beareth Ioseph 25. Iakob desireth to depart 27. Laban stayeth him on a new covenant 37. Iakobs policie whereby he became rich ANd Rachel saw that she did not bearechildren unto Iakob and Rachel envied her sister and she said unto Iakob Give me sonnes or else I dye And Iakobs anger was kindled against Rachel and he sayd am I in Gods stead who hath with-held from thee the fruit of the wombe And she said Behold my handmaid Bilhah goe in unto her and shee shall beare upon my knees and I also shall bee builded by her And shee gave unto him Bilhah her handmayd to wife and Iakob went in unto her And Bilhah conceived and bare unto Iakob a son And Rachel sayd God hath judged me and hath also heard my voice and hath given unto me a sonne therefore called she his name Dan. And Bilhah Rachels hand maid conceived againe and bare a second son unto Iakob And Rachel said wrastlings of God have I wrastled with my sister I have also preuailed and she called his name Naphtali And Leah saw that shee had stayed from bearing and shee tooke Zilpah her handmaid and gave her unto Iakob to wife And Zilpah Leahs handmayd did beare unto Iakob a sonne And Leah said With a troupe and shee called his name Gad. And Zilpah Leahs hand-maid did beare a second son unto Iakob And Leah said With my blessednesse for the daughters will call me blessed and she called his name Aser And Reuben went in the daies of wheat haruest and found Mandrakes in the field and brought them unto his mother Leah and Rachel sayd unto Leah Give
his death Galath 3. 13. Ierem. 4 4. Lament 1. 13. and 2. 4. This charge to rost it with fire the Iew Doctors observed precisely holding it unlawfull to bake it any manner of way also to heat a furnace and taking away all the fire to hang the Lambe therein and so â—ost it or the like they say was unlawfull Maimony Korban Pesach chapter 8. S. 9. 10. the purtâ—nance or the inward meaning that the Lambe must bee roasted all and whole not cut into peeces To signifie our full Communion with Christ whole and undivided 1 Cor. 1. 13. 30. Gal. 2. 20. Vers. 10. till the morning they were to eat up all if they could at that meale To teach care for the present injoying of Christ by faith and of his whole covenant without delay For by the morning the change of our estate is often signified Psalme 30. 6. Esay 17. 14. 2 Kings 19. 35. for our sleepe is an image of death And the Iewes have recorded that though it was lawfull to eat all the night long till the day dawning yet might none of the company eat againe after hee had slept though it were in the beginning of the night Maimony Korban Pesach chapter 8. S. 14. So Manna might not be left till the morning Exodus 16. 19. nor some other sacrifices Lev. 22. 30. burne that so it might be consumed and such was the law for other sacrifices which by being reserved over-long were made abhominable to bee eaten and must therefore be burned Lev. 7. 15. 18. 19. 6. 7. So flesh of the sacrifices that touched any uncleane thing might not be eaten but burnt Levit. 7. 19. Hereby also God might teach Israel that when the morning the time of grace in Christ is come there should be no longer reservation of those legall shadowes which should haue their accomplishment and end at our Lords death and bee condemned as unlawfull as if they were burned by the fire of GODS Word and Spirit Colossians 2. 16. 17. Gal. 4. 9. 10. 11. Hebr. 13. 9. 10. And so the Prophets fore-told that the daies should come when it should no more be said The Lord liveth which brought up the sonnes of Israel out of the land of Egypt Ier. 16. 14. neither should they say any more The Aâ—ke of the covenant of the Lord for it shall come no more to winde neither shal they remeÌ„ber it c. Ier. 3. 16. Vers. 11. girded this signifieth a readinesse to take a journey or any other work in hand 2 King 4. 29. and 9 1. Ier. 1. 17. Luk. 12. 35. 36. and figured the girding of the loynes of the minde with strength justice veritie c. Prov. 31. 17. Esay 11. 5. Eph. 6. 14. Wherefore the Apostle saith Gird up the loynes of your minde be sober and hope perfectly for the grace that is to be brought unto you at the revelation of Iesus Christ 1 Pet. 1. 13. shooes on another signe first of readinesse to goe forth Esay 5. 27. Acts 12. 8. secondly of deliverance out of bondage as the contrary to goe â—arefoot was a signe of captivity Esay 20. 4. and thirdly of joyfulnesse for their deliverance from affliction as contrariwise in sorrow men went barefoot 2 Sam. 15. 30. It was also a figure of the Gospell of peace wherewith our feet should be ready and firme Ephesians 6. 15. Of which the Holy Ghost saith How beautifull are thy feet with shooes O Princes daughter Song 7. 1. staffe to sustaine their infirmities and this in their hand was also for expedition to the journey Zach. 8. 4. Mark 6. 8. Compare herewith Iakobs speech with my staffe I passed over this Iordan Genesis 32. 10. in haste because they were now in danger and for it to goe out of Egypt in haste Deut. 16. 3. and so in haste and as with violence to apprehend and apply Christ unto them by faith Matth. 11. 12. The originall word signifieth an hastening away through feare or amazement as in Deut. 20. 3. and so may signifie the sudden feares wrought in the conscience by the Gospell of Christ at the first preaching thereof as in Act. 2. 37. though after it giveth comfort and peace This manner of eating was peculiar unto the first pasche in Egypt neither were the generations following bound to these rites when they were come to their rest in Canaan as is before noted on verse 6. Neither did Christ and his Disciples thus eat it for they stood not girded with staves in their hands but sate or rather lay downe leaning one on anothers breast as was then the Iewes manner in signe of their rest and security otherwise than they had in Egypt as their Doctors teach in the Thalmud treat of the Passeover See Marke 14. 18. Iohn 13. 12. 25. Also Esaias prophesied yee shall not goe out in haste nor depart by fleeing away c. Esay 52. 12. Passeover called in Hebrew Pesach and after in the Ierusalemitane language Pascha which name the Evangelists keepe also in the Greeke Matth. 26. 2. c. and in other tongues it is now called Pasche wee in old English called it Fâ—reld at this day we name it the Passeover according to the interpretation of the Hebrew word which signifieth to fare passe o◠〈◊〉 over as God did over the houses of the Isra 〈…〉 verse 13. 27. And as the festivall time so the Lambe then killed is called the Passeover Luke 2. 41. and 22. 7. and the Lambe of GOD Christ is so named also 1 Corinthians 5. 7. because for his sake God passeth over us and destroyeth us not with the world Iohn 3. 16. 18. Seven famous Passeovers are recorded in Scripture to have beene kept The first this which Israel kept in Egypt The second that which they kept in the wildernesse Numbers 9. The third which Iesus kept with Israel when hee had newly brought them into Canaan Iosh. 5. 10. The fourth in the reformation of Israel by King Ezekias 2 Chron. 30. The fifth under King Iosias 2 Chronicles 35. The sixt by Israel returned out of the captivity of Babylon Ezr. 6. 19. The seventh that which Iesus our Saviour desired so earnestly and did eat with his disciples before he suffered Luke 22. â—5 c. At which time that legall Passeover had an end and our Lords Supper came in the place The memoriall of Christ our Passeover sacrificed for us Vers. 12. the gods the Chaldee translateth the idols the same is againe mentioned in Num. 33. 4. And after a like thing is prophesied the Lord shall come into Egypt and the idols of Egypt shall bee moved at his presence Esay 19. 1. and againe he shall breake the images of the house of the sunne c. and the houses of the gods of the Egyptians shall be burnt with fire Ieremie 43. 13. So Laban lost his idols when Israel fled from Syria Genes 31. 19. 30. the idols and images of Babylon perished when it was destroyed Ierem. 50. 2. and
light unto Israel and the darknesse gave darknesse unto the Egyptians The Greeke translateth and there was darknesse thicke darknesse and the night came A like manifestation of Gods glorie the Psalmist celebrateth He set darknesse his secret place round about him his pavillion darknesse of waters that is of watrie clouds thicke clouds of the skies Psal. 18. 12. Vers. 21. to goe backe O sâ—a what ailed thee that thou fleddest Psalme â—14 5. The waters saw thee ô God the waters saw thee they trembled the depths also were troubled Psal. 77. 17. This worke of God figured the afflictions of this world made easie for Christs people to passe thorow by the power of God Ps. 66. 12. Esay 43. 2. east winde which being violent is used to denote Gods anger Ier. 18. 17. Ezek. 19. 12. Psal. 48. 8. And of this worke the Prophet saith was thy wrath Lord against the sea Habakkuk 3. 8. and David saith he rebuked the sea and it was dried up Psal. 106. 9. It figured also the power of Gods Spirit for the salvation of his Church by Christ Esay 11. 15. who for the help of his people flyeth swiftly on the wings of the wind Ps. 18. 11. dry land Come see the works of God he is fearfull in his doing toward the sons of men he turned the sea into dry-land Psal. 66. 5. 6. cloven or forcibly divided into parts as Psal. 136. 13. from which the Iew Doctors teach that there were 12. according to the number of the twelve tribes of Israel Pirkei R. Eliezer c. 42. and Thargum Ierusalemy on Deut. 1. 1. Vers. 22. went in following the Lord by faith for he led them by the right hand of Moses with his glorious arme dividing the water before them to make himselfe an everlasting name Esay 63. 12. and by faith they passed through the red sea as by dry land which the Egyptians assaying to doe were drowned Heb. 11. 29. And in this sea they were baptized 1 Cor. 10. 2. a wall standing up stedfast as an heape Psal. 78. 13. so they went safely God led them through the deepe as an horse in the wildernesse that they should not stumble as a beast goeth downe into the valley the Spirit of the Lord quietly led the people to make himselfe a glorious name Esay 63. 13. 14. Vers. 24. watch or ward custodie so called because men kept watch and ward there certaine houres in the night As here and in 1 Sam. 11. 11. is mentioned the morning watch so in Lam. 2. 19. the beginning of the watches and in Iudg. 7. 19. the middle watch is spoken of in Luk. 12. 38. the second and third watch and in Matt. 14. 25. the fourth watch of the night which in Mar 13. 35 are named evening midnight cock-crowing and day-dawning See also after in v. 27. looked and manifested his presence with Israel and wrath against Egypt for the clouds streamed downe waters the skies gave out a sound Gods arrowes also or hailestones went abroad the voice of his thunder was in the aire lightnings lightned the world the earth trembled quaked Psal. 77. 18. 19. pillar of fire wherein God did as it were ride upon his horses his chariots of salvation for his people Habak 3. 8. 9. troubled the campe or made a tumult in their host and terribly strooke them downe The Ierusalemy Thargum here saith God threw downe upon them pitch and fire and haile-stones and astonished the host of the Egyptians This word is after used when God promiseth to destroy the Canaanites from before his people Deut. 7. 23. And David in like sort celebrateth his victories saying he sent out his arrowes and scattered them and he hurled forth lightnings and troubled them Psalme 18. 15. Vers. 25. heavily Hebrew with heavinesse Greeke by force For the raine and tempest so softned the ground that they could drive but slowly and with much adoe Egyptians Hebrew the Egyptian said let meflee spoken as of one man to note their joynt consent So in v. 26. Vers. 26. shall returne the Greeke translateth let the water returne and cover the Egyptians The word cover is borrowed from v. 28. This was done with a wind as before v. 21. Exod. 15. 10. Vers. 27. the looking forth or turning towards of the morning at the day dawning which time the Scripture noteth both for judgement upon the wicked as in this place and for mercy to the city of God as in Psal. 46. 6. It was also the time of Christs resurrection Matt. 28. 1. 2. The like phrase is of the evening in Gen. 24. 63. shooke off that is cast away destroyed so this word is elsewhere used Iob 38. 13. Nehem. 5. 13. Herein God recompenced them according to their workes for they had drowned the children of Israel in the river Exod. 1. 22. and now they themselves were drowned in the sea This overthrow of the Egyptians was also a figure of Christs victory over our spirituall enemies by subduing our iniquities and casting al our sinnes into the depths of the sea Micah 7. 15. 19. Vers. 29. walked or went on dry land as before so whiles the waters retired and drowned the Egyptians Of this miracle Asaph sung O God thy way was in the sea and thy pathes in the many waters and thy foot-steps were not knowne thou didst lead thy people like a flocke by the hand of Moses and Aaron Psal. 77. 20. 21. Alike marvellous worke was at the river Iordan when Israel entred in Canaan Ios. 3. 16. Vers. 30. shore Heb. lip of the sea Vers. 31. hand that is handy worke so in Psalme 109. 27. the Chaldee translateth it the power of the great hand in Iehovah the Greeke translateth beleeved God so in Gen. 15. 6. where is shewed that the Apostles approve the version in Moses that is in the word which Moses taught them from God as the Chaldee explaineth it they beleeved in the word of the Lord and in the prophesie of Moses his servant So in 2 Chro. 20. 20. it is said beleeve in Iehovah c. beleeve in his Prophets and in Exod. 19. 9. that they may beleeve in thee It meaneth trust or confidence in the faithfulnesse of any as in 2 Cor. 2. 3. Gal. 5. 10. A like speech is of Sion in Esay 14. 32. the poore of his people shall trust in it So in 1 Sam. 12. 18. the people feared Iehovah and Samuel See further in the notes on Exod. 19. 9. CHAP. XV. 1 The song of Moses and Israel wherein they celebrate Gods power and grace for drowning the Egyptians and saving of Israel in the red sea 13 for leading his people through the wildernesse 14 for terrifying the nations round about 17 for seating his people in Canaan 20 Marie and the women answer the men in singing Gods praise 22 The people in the wildernesse are brought to bitter waters 25 a tree sweetneth them 27 At Elim are twelve wels and seventie palme trees THen sang
fire and the thunders and the lightnings and he went neere into the thicke darknesse and a voice spake unto him and we heard it Moses Moses goe say unto them thus and thus And so it is said face to face the Lord spake with you Deut. 5. 4. c. This standing at mount Sinai it selfe alone was an evident confirmation of his prophesie that it was truth and without all suspicion in it as it is written Lo I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee for ever Exodus 19. 9. So that before this thing they beleeved not in him with such a beleefe as continueth for ever but with a beleefe that had doubtfull conceits and thoughts after it Maimony in Misn. in Iesudei hatorah ch 8. S. 1. Vers. 10. sanctifie them that is bid them and looke that they doe sanctifie and holily prepare themselves that they may be humbled at my feet to receive my words as Deut. 33. 3. This was by cleansing themselves from all filthinesse of the flesh and spirit 2 Cor. 7. 1. inwardly by faith Act. 15. 9. outwardly by washing their garments whereof see Gen. 35. 2. and their bodies as appeareth by other places that shew the sanctifying of the priests and people Levit 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. c. and abstaining from their wives as after followeth here verse 15. Which things figured our sanctification and cleansing by Christ Iesus with the washing of water by the Word even the washing of regeneration and renewing of the holy Ghost Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice for baptizing all whom they admit unto their Church and covenant as Maimony sheweth in Asurei Biah ch 13. and is more fully set downe in the annotations on Gen. 17. 12. V. 11. the third day which is thought to be the day that after was called Pentecost the 50. day after the Passeover then was a yeerly feast Exo. 23. 16. Lev. 23. 15. 16. c. Act. 20. 16. On this day the fiery law was now given on mount Sina on this day the fiery tongues were after given for preaching the Gospell in Ierusalem Acts 2. 1. 2. c. And many mysteries are of the third day in the Scriptures see the notes on Gen. 22. 4. Vers. 13. touch it or touch him that is the man or beast that shall touch the mountaine shall be so execrable unto you as yee shall not touch it with hand but stone it or shoot it through These ordinances were outward concerning the mount that might be touched terrible that the people could unbeare that which was commanded and shewed the nature and use of the law contrary to the Gospell on mount Sion as Paul explaineth it Heb. 12. 18. 20. 22. c. with a shot with arrow or dart as the Apostle in Greek openeth the Hebrew phrase shooting shot through Heb. 12. 20. the sound of the trumpet or the sounding trumpet called in Hebrew Iobel translated in Greeke voices and trumpets but the Apostle seemeth to expresse it by the sound or eccho of the trumpet Hebr. 12. 19. the Chaldee turneth it the trumpet Every 50. yeare was of the sounding of trumpets called Iobel the Iubilee Levit. 25. 10. see the annotations there and Ios. 6. 4. 5. is drawne long or draweth that is continueth the sound and so there be an end of the trumpets sounding shall goe up that is as the Chaldee paraphraseth when the trumpet shall be withdrawne they shall have leave to goe up and as the Gr. translateth when the voyces the trumpets the cloud are departed from the mountaine they shal goe up So that whiles the signes of Gods Majestie were on the mount the people were forbidden to approach but when they were ceased the people might goe up as to any other common mount wheras untill that time the mountaine was sanctified verse 23. Vers. 15. unto a wife or to a woman that is any of you unto his wife to lie with her as the Ierusalemy Thargum expoundeth it the ministerie of the bed A like speech passed betweene Achimelech the priest and David about eating of the holy bread 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people as Paul teacheth that man wife may abstaine with consent for a time that they may give themselves to fasting and prayer 1 Cor. 7. 5. It seemeth also by the Law in Levit. 15. 18. that there was a figurative uneleannesse by all such copulation see the annotations on that place Vers. 16. voyces that is thunders see Exod. 9. 23. heavy that is very thicke cloud the Greeke translateth darkesome clouds These were signes of Gods glorious presence and of his judgements against the breakers of his Law the Prophets use the like words to signifie his Majestie Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministery of Angels Act. 7. 53. Gal. 3. 19. for God came with ten thousands of saints Deut. 33. 2. trumpet shewing the nature of the Law to manifest Gods will mens transgressions and to warne them of the wrath deserved Esay 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled or was afraid The spirit of bondage which was in the people caused them to feare Rom. 〈◊〉 15. for they were not perfect in the love of God 1 Iohn 4. 18. Vers. 17. to meet with God as the Chaldee paraphraseth with the Word of the Lord. Thus Moses as a Mediatour stood betweene the Lord and the people because they were afraid Deut. 5. 5. Gal. 3. 19. at the nether part without the bounds that Moses had limited vers 12. They flood here as the Hebrews write after the order that Moses mentioneth in Deut. 29. 10. 11. when after 40. yeeres he renewed the covenant First there were the firstborne the priests Exod. 19. 22. which came neare unto the Lord after them the Heads of the Tribes the Rulers after them the Elders then the officers after them all the men of Israel then the little ones after them the women and then the strangers Aben Ezra on Exod. 19. Vers. 18. on a smoke With clouds and smoke God often manifested his glorious presence to his people Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Esay 6. 4. Rev. 15. 8. there was the hiding of his power Hab. 3. 4. descended God who filleth heaven and earth Ier. 23. 24. is said to descend or come downe to certaine places when hee there manifesteth his glory and it is spoken of him after the manner of men See the notes on Gen. 6. 6. and 11. 5. in fire for Gods Word is like to fire Ier. 23. 29. and his law was firie Deut. 33. 2. as hee himselfe is a consuming fire Deutro 4. 24. Thargum Ierusalemy explaineth it thus because the
he would have observed as mysticall As the Arke signified Gods presence and the Table with shewbread the Church standing before him so this Candlesticke signified his Law in the light whereof his people doe serve him Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches bowles knops and flowers shew the varietie of things and of delivering them in the Scripture some easie some hard to be understood 2 Pet. 3. 16. some histories some prophesies some parables c. Vers. 33. made like almonds the Chaldee translateth figured and the Greeke figured with almond nuts and this some referre to those also which follow the knop and the flower as if they had that forme The Almond tree hath the name in Hebrew of hastie bringing forth blossomes and fruit and God likeneth the hastie performance of his word unto It Ier. 1. 11. 12. So Aarons rod miraculously bare almonds Num. 17. 8. Vers. 37. seven lamps or the lamps thereof seven which figured the seven spirits that is the manifold graces of the Spirit of God as is written there were seven lamps of fire burning before the throne which are the seven spirits of God Revel 4. 5. be that is the priest as is expressed Exod. 27. 21. Lev. 24. 3. See the notes there to ascend that is as the Chaldee translateth to burne for that the flame ascends upward So in Exod. 27. 20. But the Greeke version here understands it of setting the lamps upon the top of the branches of the candlesticke◠〈◊〉 over against the face that is right forward or straight before it as the like phrase signifie 〈…〉 Ezek. 1. 9. 12. See also Numb 8. 2. Verse 39. a talene this is the greatest weight which 〈◊〉 use it contained three thousand sheâ—els of which were two sorts common and holy as is shewed on Gen. 20. 16. This talent as all other weights about the Sanctuary being sacred was an hundred and twenty pound weight or three thousand holy shekels See the notes on Exodus 38. 24. 26. Vers. 40. that thou make or and make to wit all these things mentioned in this Chapter and those which follow as the Apostle expoundeth it see that thou make all things according c. Heb. 8. 5. And of tentimes things set downe in this manner are expounded universally as 2 Chron 6. 30. thou onely knowest the heart of the sonnes of men that is of all the sonnes of men 1 King 8. 39. So the word shall be established Deuter. 19. 15. that is every word 2 Cor. 13. 1. and till I put thine enemies Psal. 110. 1. that is all of them 1 Cor. 15. 25. as wee for give our debtors Matth. 6. 12. that is every one indebted to us Luk. 11. 4. and many the like patterne in Greeke type hereupon the Apostle noteth that the priests of Israel served unto the example and shadow of heavenly things Hebr. 8. 5. So all this glorious furniture of the Tabernacle was not for worldly pompe but for spirituall mysterie of heavenly graces which should be injoyed by Christ whereof see Revel 4. and 21. chapters Neither might Moses alter the matter forme or fashion of any particular from the patterne shewed him but was strictly bound unto it and so did observe it Exodus 39. 42. 43. CHAP. XXVI 1 God commandeth to make a Tabernacle with ten curtaines embroidered 7 And a Tent over it of eleven certaines of Goats haire 14 And a covering for the Tent of Rams skinnes and a covering of Tachash skinnes 15. The boards of the Tabernacle of Shittim wood 19 The sockets of silver 26 The bars of Shittim wood 31 The embroidered vesle betweene the most holy place and the holy 36 The hanging vesle for the doore AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined and blew and purple and scarlet with Cherubims the worke of a cunning workeman shalt thou make them The length of one curtaine shall be eight and twenty cubits and the bredth foure cubits of one curtaine one measure shall be for all the curtaines Five curtaines shall be coupled together one to another and five curtaines coupled together one to another And thou shalt make loopes of blew upon the edge of the one curtaine from the selvedge in the coupling so shalt thou make in the uttermost edge of the curtaine in the second coupling Fiftie loopes shalt thou make in the one curtaine and fiftie loopes shalt thou make in the selvedge of the curtaine which is in the second coupling the loopes being one right over against another And thou shalt make fiftie taches of gold and shalt couple together the curtaines one unto another with the taches and it shall bee one Tabernacle And thou shalt make curtaines of go 〈…〉 〈◊〉 for a Tent over the Tabernacle eleven curtaines shalt thou make them The length of one curtaine shall be thirtie cuâ—its and the bredth foure cubits of one curtaine one measure shall be for the eleven curtaines And thou shalt couple together five curtaines by themselves and sixe curtaines by themselves and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine the outmost in the coupling and fiftie loopes on the edge of the curtaine of the second coupling And thou shalt make fiftie taches of brasse shalt put the taches into the loops and shalt couple together the Tent and it shall be one And the overplus that remaineth of the curtaines of the Tent the halfe curtaine that remaineth shall hang over on the backe sides of the Tabernacle And a cubit on this side and a cubit on that side in the remainder in the length of the curtaines of the tent it shall bee hanging over on the sides of the Tabernacle on this side and on that side to cover it And thou shalt make a covering for the tent of Rams skins died red and a covering of Tachash skins above And thou shalt make boards for the Tabernacle of Shittim wood standing up Ten cubits shall be the length of a board and a cubit and halfe a cubit the bredth of one board Two tenons for one board set in order one against another so shalt thou make for all the boards of the Tabernacle And thou shalt make the boards for the Tabernacle twenty boards for the South â—â—de Southward And foâ—â—ie sockets of silver shalt thou make under the twenty boards two 〈…〉 undeâ— one board for his two tenons and two sockets under another 〈◊〉 for his 〈…〉 And for the second side of the 〈…〉 on the North side twenty 〈…〉 And theâ— fortie sockeâ—s of silver 〈…〉 〈…〉 one â—â—ard and two soc 〈…〉 another board And for the sides of the 〈◊〉 〈◊〉 thou shalt â—ake 〈…〉 And two boards shalt thou make for th 〈…〉 of the 〈◊〉 in the two sides And they shall be equally joyned be 〈…〉 〈…〉 shall bee perfectly 〈…〉 the heâ—d of it unto one ring so 〈…〉
before them â—oth they shall bee for 〈…〉 And they shâ—ll bee eight 〈…〉 and thâ—â—◠〈…〉 of silver sixteene 〈…〉 two soâ—â—◠〈…〉 board and 〈…〉 under another board And thou shalt make barres of Shittim wood five for the boards of the one side of the Tabernacle And five barres for the boards of the second side of the Tabernacle and five barres for the boards of the side of the Tabernacle for the two sides Seaward And the mid 〈…〉 barre in the mids of the boards reaching from end to end And thou shalt overlay the boards with gold and their rings thou shalt make of gold places for the barres and thou shalt overlay the barres with gold And thou shalt reare up the Tabernacle according to the right fashion therof which thou wast shewed in the mount And thou shalt make a veile of blew and purple and scarlet and fine linnen twined the worke of a cunning workeman he shall make it with Cherubims And thou shalt hang it upon foure pillars of Shittim overlaid with gold their hookes shall be of gold upon the foure sockets of silver And thou shalt hang the veise under the taches and shalt bring in thither within the veile the Arke of the Testimonie and the veile shall divide unto you betweene the Holy place and the Holy of holies And thou shalt put the Covering-mercie-seat upon the Arke of the Testimony in the Holy of holies And thou shalt set the Table without the veile and the Candlesticke over against the table on the side of the Tabernacle toward the South and the table thou shalt put on the North side And thou shalt make an hanging-veile for the doore of the Tent of blew and purple and scarlet and fine linnen twined the worke of the Embroiderer And thou shalt make for the hanging-veile five pillars of Shittim and overlay them with gold their hookes gold and thou shalt cast for them five sockets of brasse Annotations 〈◊〉 or Habitacle which was for the foresaid Arke Table with shew-bread and Câ—â—dlâ—sticke to be placed in a figure of the Church wherein God dwelleth graciously with his people and inligh 〈…〉 them with his Law and the seven spirits which are before his throne See the annoâ—â—tions on the former Chapter twined or twisted after it was spunne and this was for more strength 〈◊〉 4. 12. In the Hebrew canons it is said Wheresoever fine linnâ—n twisted is spoken of in the 〈◊〉 it must be sixâ— double thred Maimony treat of the 〈…〉 of the Sanctuary chap. 8. Sect. 14. scarlet or double dyâ—d scarlet These colours represented the blood of Christ and the white 〈…〉 bysse his justice and so the vatietie of 〈…〉 erewith he and his Church is made glorious 〈…〉 he notes on Exod. â—5 4. Cheru 〈…〉 that is as the Chaldee explaineth it figures of 〈…〉 signifying heavenly affections in Christ a 〈…〉 his Church and the Angels ministers 〈◊〉 and about them See Exod. 25. 18. cun 〈…〉 or exquisite craftsman that skilfully deviseth and curiously worketh in any Arte Exod 35. 〈◊〉 33. 2 Chro. 26. 15. The Chaldee translateth it Craftsman the Greeke Weaver of which there is also mention in this worke of the Tabernacle Exod. 35. 35. and 39. 22. The Hebrew Doctors put a difference betweene this cunning workeâ—aâ— and the embroiderer in verse 36. Wheresoever it is said in the Law THE WORKE OF THE EMBROIDERER that is when the figures which are made in the weaving are seene but on the one side but THE WORKE OF THE CVNNING WORKEMAN is when the figures are seene on both sides before and after Maimony in 〈◊〉 of the Implements of the Sanctuarie chap. 8. Sect. 15. The veile of the most holy place being of this cunning workemanship verse 31. sheweth that both sides were wrought alike Vers. 2 cubits Hebr. by cubit that is measuring by the Cubit which is sixe hand-breadths or a foot and a halfe of one which may bee understood of every one as in 2 Chron. 9. 16. one shield it for every shield Or as the Greeke here translateth the curtaiâ—â—â— shall be one Vers. 3. one to anothâ—â— Hebr. woman to her sister which Heâ—â—aisme the Chaldee also translateth one 〈◊〉 another and the Greeke giveth the like sense and Moses himselfe so explaineth it in Exod. 36. 10. 12. where he saith one 〈◊〉 So after in verse 5. and 17. This signified the union of persons and of gâ—â—â—es in the Church by the Spirit Ephes. 4. 3. 4. 5. 6. 1 Cor. 12. 4. 5. 6. 12. 13. for in Christ all the building 〈◊〉 coupled together groweth unto an holy Temple in the Lord Ephes. 2. 21. 22. and 4. 16. Verâ— 4. â—dge Hebr. lip So in vers 10. the one or the first curtaine so in verse 5. So one is used for the first G 〈…〉 1. 5. second coupling or coupling of the 〈…〉 so in verse 5. Vers. 5. being one right oveâ— against another or â—eceiving one to another so holding by the taches one curtaine to another But both the Greeke and Chaldee version favoureth the first exposition Vers. 6. one Tabernacle or the Habitacle shall bee 〈…〉 is said for the Tent verse 〈◊〉 Howâ—â—â—â— because of the distinction by the veise there were after a sort two Tabernacles and so the Aposâ—â—e speaketh of the first called the Holy and after the second 〈◊〉 〈◊〉 Tabernacle called the Holy of holies 〈…〉 As the golden taches clasped in the blew oâ— heaven-coloured loopes made the ten 〈…〉 one Tent so by faith and love in Christ the Saints are fastened builded together for an habitation of God through the Spirit Eph. 2. 22. where 〈…〉 the 〈◊〉 mentioneth the unitie of the Spirit 〈…〉 peace the â—nitâ—e of the faith and our 〈…〉 together in love Ephes 4. 3. 13. Coâ—â—s 2 2. 〈◊〉 this is to be for all affaires both of peace and of warre Iudges 20. 11. Vers. 7. a Tent that is a Covering spred over so the Greek translateth it a Covering the Chaldee an overspreading See Exod. 40. 6. eleven wheras the embroidered curtaines were but ten verse 〈◊〉 So these were thirty cubits long verse 8 those but 28. cubits verse 2. Thus the Covering was larger in length and bredth then the thing covered The like may be thought by proportion of the two upper Coverings of skins in verse 14. that they also were larger theâ— this Tent of haire though for brevity their sise is not expressed And that this Goats haire was woven into cloath appeareth in that it was spunne by women as the other stuffe Exod. 35. 26. Verse 14. Tachash skinnes in Greeke Violet colour skinnes of them see Exod. 25. 5. These three sorts of Coverings served for the safetie of the Tent and things in the same from the injurie of the weather also by these covers and veils the people were kept from beholding the holy things as at the removing of the Tent likewise Num. 4. 5. 15. So they signified the safetie of Gods Church covered and hid
Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ— the lampâ— and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth 〈◊〉 afterwards â—e commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ— 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâ—hu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faâ—â—en on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt 〈◊〉 two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
and anointed and set in the Lords Court before the priests were consecrated Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the washing from sin which is the first part of purification by the blood of Christ wherof they that come neere unto God for to serve him acceptably must be partakers Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22. V. 5. clad or put upon Aaron figuring the next worke of Gods grace after the washing away and forgivenesse of sinne to impart the gifts of righteousnesse and salvation Ps. 132. 9. 16. The order of clothing as appeareth by the Scripture in Lev. 8. and is distinctly recorded by the Hebr. Doctors was thus He put on the breeches first and girded them higher then the navel above his loynes After that he put on the coat and then he girded the girdle wrapping it about his brest After the girdle hee put on the Robe and over the Robe the Ephod Brestplate and girded him with the curious girdle of the Ephod over the robe and under the Brest plate Afterward he wrapped the Miter about his head and fastened the golden plate thereupon Maimony treat of the Implements of the Sanctuary c. 10. s. 1 c. These rites which Israel learned or God were after corruptly imitated by the Gentiles whose priests were washed before their consecration continued in the preparation to their priesthood ten dais without eating flesh or drinking wine were arrayed with 12. robes as Aaron was with eight and those of bysse or fine linnen painted or embroidered with divers colours besides daily sacrificing solemne feasting the like as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird here the Hebr. is Aphad frō whence the name of the Ephod is derived and so named as here appeareth of being aptly girded unto him 〈◊〉 G 〈…〉 Chald. versions here expound it Th◠g 〈…〉 ding is observed by Maimony to be about the 〈…〉 ot the loines and whereas in Ezek. 44. 18. 〈◊〉 〈◊〉 〈…〉 d they shall not gird themselves in the sweating 〈◊〉 their Ionathan the ancient Chaldee par 〈…〉 expoundeth it not upon their loines but upon their heart And this manner of girding the Holy Ghost observeth in our high Priest Christ who appeared girded about the paps with a golden girdle Revelations 1. 13. As all girding signifieth a ready preparation and strengthening unto any service Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall for the heart of the Priests to be girded with Truth as Paul expoundeth it Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple clothed in pure and white linnen and girded about the brests with golden Girdles Rev. 15. 6. Verse 6. fasten or put Hebrew give See the notes on Exodus 28. 15. Crowne of holinesse that is holy Crowne or Diadem meaning the golden Plate fore-spoken of Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer that is a Separation because it was a signe of separation and exemption from other men Therefore the Diadem of Kings was called Nezer 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest to denote his dignitie So the Greeke calleth it Petalon to Hagiasma as the Plate was before named in Exod. 28. 36. Verse 7. anointing oile the making hereof is after shewed Exodus 30. 23. c. anoint this third thing signified the communication of the graces of Gods Spirit 1 Iohn 2. 27. as it is sayd The Spirit of the Lord God is upon mee because the Lord hath anointed mee c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church dwelling together in love and vnitie Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint is in Hebrew Mashach whereupon the high Priest and King that was anointed was called Mashiach or Messias Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias is in Greeke Christ and is the name of the Sonne of God our Saviour Dan. 9. 25. Iohn 1. 41. Verse 9. fill the hand namely with parts of the sacrifices which after they were waved in the priests hand were burnt on the altar verse 2◠24. 25. This is usually called consecration the Greeke calleth it perfecting because hereby the priest was fully and perfectly authorized to doe the Priests office And this word Paul useth in Greeke writing of the priesthood of the Sonne of God who is perfected or consecrated for ever Heb. 7. 28. By this manner of calling God shewed that none might take in hand to minister before him unlesse the things were first put into his hand for a signe of his calling from God Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise when whosoever would he filled his hand and became a priest of the high places 1 King 13. 33. V. 10 the bullock which was to be a sin-offring for the Priest ver 14. So all sacrifices which the high priest offred for his sins were bullocks which were not so for other ordinary men Levit. 4. 3. 23. 28. impose their hands with making confession of their sinnes Levit. 5. 5. 6. and 16. 21. by which rite they disburdened themselves of their sinnes and layd them on the head of the sacrifice to bee killed which was a figure of Christ killed for our sins upon whom the Lord layd the iniquitie of us all Esay 53. 6. 7. 8. This imposition of hands was to be done by every man that brought a sacrifice for his sins Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus There is no imposing of hands but in the Courtyard if he lay on hands without hee must lay them on againe within None may impose hands but a cleane person In the place where hands are imposed there they kill the beast immediately after the imposition Hee that imposeth must doe it withall his might with both his hands upon the beasts head not upon the necke or sides and there may bee nothing betweene his hands and the beast If the sacrifice bee of the most holy things it standeth on the North side as Levit. 1. 11. with the face to the West the imposer standeth East-ward with his face to the West and layeth his two hāds betweene the two horues and confesseth sin over the sin-offring and trespasse over the trespasse offring c. and saith I have sinned I have committediniquity I have trespassed and done thus and thus and doe returne by repentance before thee and with this I make atonement Maimony in treat of the Offring of Sacrifices ch 3. Sect. 11. c. Vers. 11. thou shalt kill Moses now at first did extraordinarily by Gods appointment those things which were peculiar to the priests office afterward so consecrating and instructing them for time to come Ver. 12. the altar which was most holy and sanctified the sacrifice v. 37.
Mat. 23. 19. which altar also signified Christ who sanctified himselfe for his Church Ioh. 17. 19. and through the eternall Spirit offred himselfe without spot unto God Heb. 9. 14. so by the Godhead the death of Christ was sanctified and sufficient to cleanse all iniquity This first sin-offring differed from the rest that ordinarily followed for every such offring of the priest for sinne the blood of it was caried into the Tabernacle and put upon the hornes of the golden altar of incense Levit. 4. 3. 7. whereas this was not so but only put upon the hornes of the brazen altar of burnt-offring which stoodin the court-yard For the end of this first oblation was to make atonement for the altar it selfe and to sanctifie it that it might be fit afterward to sanctifie the sacrifices of the people which should be offred upon it as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring was used herein like the offring of the common ruler and private person for the blood for their sin was put on the hornes of the brazen altar onely Lev. 4. 25. 30. because Aaron and his Sons were not yet full priests till the seven dayes of their consecration were ended Lev. 8. 33. 34. c. finger This rite of putting blood with the finger upon the hornes of the altar was for all sin offâ—â—ngs Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice And teacheth us the efficacy of Christs blood for the purging of our sins when it is so particularly presented unto God and applied by his Spirit as the finger of God Luk. 11. 20. is expounded to bee the Spirit of God Mat. 12. 28. Heb. 9. 12. 13. 14. The outward rite was performed thus When the priest tooke the blood in a bason he brought it to the altar and dipped the fore-finger of his right hand in the blood and striked it on one home of the altar wiping his finger on the lip of the bason for no blood might remain upon it he dipped his finger the second time and striked it on another horne and so did he to all foure beginning at the South-side and compassing the altar first Eastward then North then West and at the bottome of that horn of the altar where he made an end with his finger did he poure the rest of the blood which was towards the South These things Maimony sheweth in treat of the Offring of Sacrifices c. 5. s. 7. c. and are more particularly to bee opened in Leviticus all the blood that is the rest of the blood as the Greeke explaineth it This figured the fulnesse and perfection of the grace of Christ by his blood obtayning full redemption from our sins V. 13. the fat This in Scripture is often taken for evill because fatnesse hindreth sense and feeling So of the wicked it is said their heart is fat as grease Ps. 119. 70. and thou art waxen fat thou art waxen grosse c. then he forsooke God Deut. 32. 15. make the heart of this people fat c. lest they understand Esay 6. 10. This fat therefore which was a signe of mans corruption God wold have to be consumed by fire on the altar teaching thereby the mortification of our earthly members by the worke of Christ and of his Spirit Somtime the fat is used to signifie the best of all things as is noted on Gen. 4. 4. so it teacheth us to give the best unto the Lord. the inwards or inmost part that is the heart w ch is most inward and in the midst of the body So the inward of man is used for the heart and consequently for the thoughts and mind as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part Ier. 31. 33. the Apostle calleth the mind Heb. 8. 10. By the fat upon the inwards therefore is signified all corruption that covereth mans heart as carnall reason unbeliefe hypocrisie evill thoughts and purposes c. all which must be consumed and the heart purified by the Spirit of God caule that is above named also the caule of the liver in v. 22. It is thought to be the midriffe or the at skin that is above the liver the Gr. translateth it lobon the lap of the liver kidneyes or reineâ— which as they are the instruments of seed for generation so in Scripture they are used for the inmost affections and desires and are joyned with the heart of these only God is the searcher and possessor Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire figuring that w ch Paul teacheth Mortifie your members which are on the earth fornication uncleannesse inordinate affection evill concupiscence c. Col. 3. 5. And thus the Heb. of old understood these figures for they say Therefore the kidneys the fat which is on them the caule that covereth the liver were burnt unto God for to make atonement for the sin of man which proceedeth out of the thoughts of the reines and lust of the liver fatnesse of the heart c. for they all consent in sin R. Menachem on Ex. 29. fol. 111. shalt burne the originall word signifieth properly to perfume or resolve into smoke used for burning of incense applied here to the burning of sacrifices whereby the smoke went up towards heaven The Greeke translateth it Impose the Chaldee Offer V. 14. burne It was a generall Law that no sin-offring whose blood was caried into the Tabernacle c. should be eaten but burnt in fire Levit. 6. 30. and such sin-offrings as had not their blood caried in thither should bee eaten by the priests Levit. 10. 18. Howbeit this offring was burnt though the blood were not caried into the holy place One reason whereof seemeth to be that the priests might not eate their owne sin-offrings Lev. 4. 3. 12. Because they could not beare or take away their owne sinnes but needed another Saviour as well as all men and the eating of any mans sinne-offring signified the bearing and expiating of that mans sin Levit. 10. 17. without a figure how Christ the true Sacrifice for our sins should suffer without the gate of Ierusalem which was part of his reproch that he bare for us Heb. 13. 11. 12. 13. a Sin that is an offring for sinne so the Apostle according to the Gr. version translateth it for sin Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase may that be understood of Christ that God made him who knew no sin to be sin for us that is a sin-offring or an exceeding sinner 2 Cor. 5. 21. Thus the law made men priests which had infirmitie needed to offer sacrifice first for their owne sins but we now have the Son who is consecrated for ever Heb. 7. 27. 28. Vers. 15. impose with both hands betweene the homes as before is
smell thereto and made it not hee is guilty of cutting-off but his doome is like all theirs that use or make profit of any of the sanctified things to wit unlawfully Mâ—imony in treat of the holy Implements chap. 2. Sect. 9. 10. be cut off the Chaldee expoundeth it be destroied the Greeke saith the soule of that man shall perish from his people God by this judgment would keepe men from profaning and abusing the holy exercise of praier and doctrine of Christs mediation when the abuse even of the shadow hereof brought destruction upon the offenders CHAP. XXXI 1 Bezaleel and Aholiab are called and made meet for the worke of the Tabernaâ—le and furniture thereof 12 The observation of the Sabbath is againe commanded 18 Moses receiveth the two Tables of the Law AND Iehovah spake unto Moses saying See I have called by name Bezaleel the son of Vri the son of Hur of the tribe of Iudah And I have filled him with the Spirit of God in wisedome and in understanding and in knowledge and in all workmanship To devise cunning-workes to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to worke in all workmanship And I behold I have given with him A holiab the son of Ahisamac of the tribe of Dan and in the heart of all wise hearted I have given wisedome that they may make all that I have commanded thee The Tent of the congregation and the Arke of the Testimonie and the Covering-mercie seat that is thereupon and all the vessels of the Tent. And the Table and the vessels thereof and the pure Candlesticke and all the vessels thereof and the Altar of incense And the Altar of burnt-offring all the vessels therof and the Laver and the foot thereof And the garments of ministery and the garments of holinesse for Aaron the priest and the garments of his sonnes to minister-in-thepriests office And the anointing oile and incense of sweet-spices for the holy place according to all that I have commanded thee shall they doe And Iehovah spake unto Moses saying And thou speake thou unto the sonnes of Israel saying Verily my Sabbatâ—s yee shall keepe for it is a signe betweene me and you throughout your generations to know that I am Iehovah that sanctifieth you And yee shall keepe the Sabbath for it is holinesse to you they that profane it every one shall bee put-to die the death for every one that doth any worke therein even that soule shall bee cut-off from amongst his peoples Six daies shall worke be done but in the seventh day is the Sabbath of Sabbathisme holinesse to Iehovah every one that doth any worke in the Sabbath day shall be put to die the death And the Sons of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for an everlasting covenant Betweene me and the Sonnes of Israel it shall be a signe for ever for in Six daies Iehovah made the heavens the earth and in the Seventh day he rested and was refreshed And he gave unto Moses when hee had made-an-end of speaking with him on mount Sinai two Tables of testimonie Tables of stone written with the finger of God Annotations BEzaleel in Greeke Beseleel by interpretation In the shadow of God he was the sonne of Vri the sonne of Hur the sonne of Caleb or Chelubai the sonne of Esron the sonne of Pharez the sonne of Iudah from whom he was the seventh generation as Enoch was the seventh from Adam and is here designed the master workman of the Lords Tabernacle See his genealogie in 1 Chron. 2. 5. 9. 18. 19. 20. Vers. 3. Spirit that is gifts of the Spirit such as are after mentioned So Paul openeth it in 1 Cor. 12. 4. 8. 11. see also Act. 2. 4. The Greeke expoundeth it a divine Spirit the Chaldee a Spirit from before the Lord. workmanship or Art Hebrew worke So verse 4. Vers. 4. devise cunning-workes such as were mentioned in Exodus 26. 1. c. see the notes there The Hebrew phrase is figurative to thinke thoughts which the Greek explaineth to thinke or minde and to make-artificially the Chaldee saith to teach artificers as it is in Exodus 35. 34. These three things in Bezaleel a calling a furnishing with gifts and a working or operation accordingly are necessarie in all the publike ministers of the Church So Paul mentioneth diversities or distributions 1 of gifts by the Spirit 2 of administrations or ministeries by the Lord Iesus and 3 of operations by God the Father 1 Cor. 12. 4. 5. 6. 〈◊〉 to worke or to doe to make but doing is often used for working as is noted on Exod. 5. 9. and so the Greek translateth it here also in verse 5. Vers. 5. ingraving or cutting The Hebrew word generally signifieth a studious and artificiall ingraving or cutting in stone in wood in yron in earth and then it is Englished ploughing or any other like handicraft to fill that is to set in the golden ouches as Exod. 28. 21. to worke or to make in all worke meaning cunning worke as is expressed in Exod. 35. 33. Vers. 6. Aholiab in Greeke Eliab by interpretation The Tabernacle of the Father Hee is the second master-workman and of the tribe of Dan the handmaids sonne joyned with Beseleel as God usually joyneth two together in al weighty affairs See Exod. 4. 14. 15. and 6. 26. Matth. 10. 2. 3. Luk. 10. 1. Acts 13. 2. Hag. 1. 14. Vers. 7. vessels or instruments furniture implements So after Vers. 10. of ministerie veiles clothes coverings which served to wrap up the holy things in when the host removed as Num. 4. 5. 9. 11. 12. c. Of the Priests garments see Exod. 28. Vers. 13. Uerily or Notwithstanding the Greeke translateth it See Though the worke of the Tabernacle were studiously and speedily to be done yet God would not have any of it done on the Sabbath daies The Law of the Sabbath is very often repeated see Gen. 2. 2. Exod. 16. 23. c. and 20. 8. c. and 23. 12. and 35. 2. 3. to know that is that ye may know as the Greeke translateth The principall signification of the Sabbath was for grace and sanctitie which therefore the Lord often urgeth and blameth the breach of this day as the violating of his covenant See Neh. 9. 14. Ezek. 20. 12. 13. 16. 20. 21. Esay 58. 13. The true observation hereof is by faith in Christ Heb. 4. 3. 9. 10. 11. The Hebrew Doctors say The Sabbath and the precept against idolatrie each of these two is as weighty as all the other Commandements of the Law and the Sabbath is a signe betweene God and us for ever Therefore who so transgresseth the other Commandements he is generally a wicked Israelite but hee that openly profaneth the Sabbath is as an Idolater both of them as infidels in all their affaires Therefore the Prophet laudeth and saith Esay 56. 2. Blessed
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
unto the evill of thy people which thing is here implyed but the Hebrew phrase meaneth also the evill of punishment which God should repent of that is not inflict upon them speaking after the manner of men as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill which thou thinkest to doe to thy people which is confirmed by v. 14. V. 13. by thy selfe God having no greater to sweare by and by such an oath willing to shew the immutability of his counsel as Paul expoundeth it Heb. 6. 13. 17. The Chaldee translateth by thy Word see Gen. 22. 16. 17. 18. unto which place this praier of Moses hath speciall reference where also the blessing of all nations in Christ is mentioned which is the ground of this request and of Gods yeelding thereunto So the Hebrew Doctors after a sort acknowledged saying Then Moses returned sought mercy at the face of the Lord and the Lord remembred the inclination of Isaack who was bound by his father in mount Morijah upon the Altar and the Lord turned from his anger and caused his divine-presence to dwell in the midst of them as before Thargum in Cant. cap. 1. vers 13. cap. 2. vers 17. Vers. 15. on the one Hebr. on this side and on this This manner of writing on both side was also in other mysticall books Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe that it hath both the outward letter and inward spirituall meaning Ro. 7. 14. Gal. 4. 24. in respect of men that the Law should be written outwardly in their actions before men and inwardly in their hearts before God Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18. Vers. 16. the worke of God herein they differed from the second tables which were the worke of Moses Exod. 34. 1. It is a tradition of the Iewes that these first tables were bewen out of the Saphir of the throne of Gods glory mentioned in Exod. 24. 10. Thargumin Cant. cap. 1. verse 11. Vers. 17. Ioshua or as the Greeke writeth him Iesus see Exod. 17. 9. of them that shout or of them that answer or sing Hebrew of answering or singing The Chaldee translates it it is not the voice of strong men which overcome in the warre neither is it the voice of weake men which are discomfited discomfiture or weakenesse of such as are overcome singing for play and voluptuousnesse good cheare c. as in v. 6. Therefore the Chaldee translates it the voyce of them that play and the Greeke addeth of them that sing for wine Vers. 19. his hand or his hands that is each of his hands the Hebrew hath both readings the first by the vowels and margine the other by the letters in the line So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur 2. 33. breake them to signifie the breaking of the covenant by reason of their sin For that Moses did this advisedly and by the motion of Gods Spirit appeareth by his relation of it againe in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation wherein the Lord was to be sought was upon this pitched a farre off from the campe untill by Moses intreaty reconciliation was made between God and the people Exod. 33. 7. 9. c. Vers. 20. small even as dust Deut. 9. 21. that it might utterly be abolished and that they might drinke thereof the waters of the brooke that came downe out of the mount Deut. 9. 11. from the Rocke in Horeb Ex. 17. 6. which Rock was Christ 1 Cor. 10. 4. drinke By this they were taught the way of salvation from their sins whiles Moses that is the Law giveth the knowledge of sin condemnation for the same Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life wherin all sinne is swallowed up to the repentant beleeving sinner who by drinking the dust thereof with the waters of the Gospel into their owne bowels doe acknowledge the curse which they have deserved and doc judge themselves who are else to be condemned of the Lord Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. c. V. 22. aroset or lie in evill as the Apostle useth a like speech of the world 1 Ioh. 5. 19. or are in evill that is are very evill as Gods works are said to be in faith Ps. 33. 4. that is most faithfull or true the woman is said to be in the transgression 1 Tim. 2. 14. that is the transgressor and many the like The Greeke translateth thou knowest the violent-force of this people Vers. 34. there came out Aaron here is not so free in confessing his owne sinne as he did the peoples but speaketh of the Calfe as if it had beene made rather by hap then by his art verse 4. But Aarons sinne was so great as the Lord was very angry with him to have destroied him had not Moses praied for him also Deut. 9. 20. for he had made the people naked unto their shame as after in verse 25. Compare Aarons excuse with Adams Gen. 3. Vers. 25. naked in the shame of their sinnes deprived of the glory and protection of God as naked unarmed men to bee devoured of their enemies Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated or scattered for Aaron had dissipated them for a rejoycing to their adversaries unto shame or infamie and as the Greeke translates it a rejoycing or mockerie which the Chaldee paraphraseth thus to blot them with an evill name in their generations So the Thargum on Solomons Song cap. 1. vers 12. saith hereof the wicked of that generation rose up and made a golden calse together with the mixed people which were among them and they made their workes to stinke and their evill name went out into the world And Paul applieth the like against the Iewes Through breaking the law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2. 23. 24. amongst those that rose up against them or by their adversaries For a people naked without Gods protection are easily by their enemies foyled and put to shame as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6. Vers. 26. the gate the publike place of judgement see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come this word supplied also by the Greeke Moses through haste and earnestnesse omitteth See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it saying They that feare the Lord let them come unto me Vers. 28. 3000 men the principall authors of this wickednesse for that many moe were guilty also of the same appeareth by verse 30. c. Vers. 29. Fill your hand that is Consecrate your selves and your service to the Lord a phrase taken from the
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore â—â—sus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ— continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâ—â—nt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉 10. Threfore in the sacrifices here following vers 20. 26. 3â— forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aâ—â—inted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardâ—n untill he make supplication unto his God for he is the Angell of the Lord of hoâ—â—â— Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mâ—nachem on Levit. 4. It is also here noted by Baal Hattâ—rim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate â—ee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâ—s say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâ—ment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâ—ever have sinned of ignorance and doâ—e the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the 〈◊〉 offring and the Iudges are free because they tâ—ught them not expresly to doe it Likewise if they 〈◊〉 it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they â—â—â—e and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
curious girdle of the Ephod and fitly-girded him therewith And he put the Breast-plate upon him and he put in the Breastplate the Vrim and Thummim And he put the Miter upon his head and hee put upon the Miter even upon his forefront the plate of gold the crowne of holinesse as Iehovah commanded Moses And Moses took the anointing oile and anointed the Tabernacle and all that was therein and sanctified them And he sprinkled there of upon the altar seven times and anointed the altar and all the vessels thereof and the laver and the foot thereof to sanctifie them And he poured of the anointing oile upon Aarons head and anointed him to sanctifie him And Moses brought-neere Aarons sons and clothed them with costs and girded them with girdles and bound bonnets upon them as Iehovah commanded Moses And hee brought nigh the bullocke for the Sinne offring and Aaron and his sons layed their hands upon the head of the bullocke for the Sin offring And he killed it and Moses tooke the blood and put it upon the horns of the altar round about with his finger and purified the altar and the blood he poured at the bottome of the altar and sanctified it to make-atonement upon it And he tooke all the fat that was upon the inwards and the caule of the liver and the two kidneyes and their fat and Moses burned them upon the altar And the bullocke and his skin and his flesh and his dung he burnt with fire without the campe as Iehovah commanded Moses And hee brought-neer the ram for the Burnt-offring and Aaron and his sons laid their handsupoÌ„ the head of the ram And hee killed it and Moses sprinkled the blood upon the altar round about And hee cut the ram into his peeces and Moses burnt the head and the peeces and the fat And hee washed the inwards and the legs in water Moses burnt all the ram upon the altar it was a Burnt-offring for a savour of rest it was a Fire offring unto Iehovah as Iehovah commanded Moses And he brought-neere the second ram the ram of the Fillings of the hand and Aaron and his sonnes laid their hands upon the head of the ramme And he killed it and Moses tooke of the blood of it and put it upon the tip of Aarons right eare and upon the thumbe of his right hand and upon the great-toe of his right foot And he brought-neere Aarons sonnes and Moses put of the blood upon the tip of their right eare and upon the thumbe of their right hand and upon the great-toe of their right foot and Moses sprinkled the blood upon the altar round-about And he tooke the fat and the rumpe and all the fat that was upon the inwards and the caule of the liver and the two kidneys and their fat and the right shoulder And out of the basket of unlevened cakes that was before Iehovah he tooke one unlevened cake and one cake of oiled bread and one wafer and put them on the fats and on the right shoulder And hee put all on the palmes-of-the-hands of Aaron and on the palmes-of-the-hands of his sonnes and waved them for a Wave offring before Iehovah And Moses tooke them from off the palmes-of their hands and burnt them on the altar upon the Burnt-offring they were the Fillings of the hand for a favour of rest it was a â—â—re offring unto Iehvah And Moses tooke the brest and waved it for a Wave-offring before Iehovah of the ram of the Fillings of the hand it was Moses part as Iehovah commanded Moses And Moses took of the anoynting oile and of the blood which was upon the altar and sprinkled it upon Aaron upon his garments and upon his sonnes and upon his sonnes garments with him sanctified Aaron his garments and his sonnes and his sons garments with him And Moses said unto Aaron and to his sonnes Boyle the flesh at the doore of the Tent of the congregation and there eat it and the bread which is in the basket of the Fillings of the hand as I commanded saying Aaron and his sonnes shall eat it And the remainder of the flesh and of the bread ye shall burne with fire And ye shall not goe-out of the doore of the Tent of the congregation seven daies untill the day of fulfilling the dayes of your Filling of the hand for seven daies shall he fill your hand As he hath done in this day Iehovah hath commanded to doe to make-atonement for you And ye shall abide at the doore of the Tent of the congregation day and night seven dayes and shall keepe the charge of Iehovah that ye dye not for so I am commanded And Aaron and his sonnes did all the things which Iehovah commanded by the hand of Moses Annotations AAron who was before designed unto the Priests office Exod. 28. 1. Hitherto God hath given lewes for holy things now for holy persons 〈◊〉 ministers and others unto chap. 15. gar 〈…〉 the holy garments which were prescribed 〈◊〉 〈…〉 d. 28. 2. c. and made in Exod. 39. 1. c. So 〈◊〉 Thargum Ionathan it is explained the gar 〈…〉 which I commanded thee oile whereof see 〈◊〉 30. 23. c. a bullocke or bull as the 〈◊〉 explaineth it The Hebrew Par here and alwaies in the sacrifices meaneth a bull of the second yeere at the least Maimony treat of offring sacrif chap. 1. Sect. 24. for a sin offring Hebr. of sin which the Greeke translateth for sinne This and the other sacrifices were to sanctifie them unto the Priests office see Exod. 29. 1. 2. c. two rammes the one for a Burnt offring verse 18. the other for Consecration of the Priests or Filling their hand verse 22. These also were to bee above a yeere old for all tammes for sacrifice were to be of the second yeere as Lambs were of the first yeere Maimony ibidem Vers. 3. of the congregation in Greeke of testimony see Levit. 1. 1. Thus the presence of God and of the Church is here at the consecration of the Priests And by the doore of the Tent is meant the Courtyard of the same which was before the doore and all the Court was so called as Sol. Iâ—â—chi noteth on Exod. 29. Vers. 5. the thing Hebr. the word of this commandement see Exod. 29. 4. Vers. 6. water to wash away uncleannesse a signe of their sanctification from sinne by repentance and faith through the spirit of our Lord Iesus Christ who came by water and blood 1 Ioh. 5. 6. Ezek. 36. 25. Heb. 10. 22. Esay 1. 16. See the notes on Exodus 29. 4. Vers. 7. put Hebr. gave The putting off of his owne clothes signified the taking away of his iniquitie Zach. 3. 4. and these other garments signified the gifts of justice and salvation Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. c. the Coat the linnen coat which was next his skin save onely the linnen breeches under it upon
imperfection seven dayes and perfected in the eight as children by circumcision Levit. 12. 2. 3. yong beasts for sacrifice Levit. 22. 27. persons that were uncleane by leprosies issues and the like Levit 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests untill the eight day were not admitted to minister in their office Whereby the day of Christ was foreshadowed who by his resurrection the day after the Sabbath hath sanctified his church and ministerie and all their actions and made us an holy Priesthood to offer up spirituall sacrifice acceptable to God 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said Seven daies shall they purge the Altar and purifie it and they shall fill their hands and when these daies are expired it shall be on the eight day and so forward the Priests shall make your Burnt-offrings upon the Altar and your Peace-offrings and I will accept you saith the Lord God the Elders in Greeke the Senate who together with the people vers 23. 24. were now assembled the Elders being in speciall to impose hands on the Sin-offring of the congregation Levit. 4. 15. Vers. 2. a calfe a beast of the first yeere as is observed on Exod. 29. 1. In the former chapter the sacrifices and rites for the Priests consecration to their office in this their first administration for themselves and the people are declared This Calfe for Aarons Sin-offring is by Thargum Ionathan the Zohar and other Hebrewes said to be in respect of his sinne which hee had committed in making the golden calfe Exod. 32. But whether it were for that or for other sinnes God teacheth that without remission of sinnes by Christ who was made sinne for us 2 Cor. 5. 21. there can bee no acceptation of any mans person or service yongling Hebr. sonne of the herd that is a yong bull see Gen. 18. 7. Levit. 1. 5. aram a beast of the second yeere see the notes on Levit. 8. 2. perfect in Greeke unblemished see Levit. 1. 3. offer in Greeke offer them these were to make atonement for himselfe and for the people vers 7. Vers. 3. the sonnes of Israel in Greeke the Senate the Elders of Israel as verse 1. a goat-bucke a goat of the second yeere for the Hebrew Seghnir so signifieth alwaies as Maimony sheweth in treat of Offring the sacrif chap. 1. Sect. 14. where also he saith in S. 15. that All the oblations of the congregation were males and the Sin-offrings of the congregation were of goats or bulls and none of lambs of the first yeere Heb. sonnes of a yeere of which phrase see Exod. 12. 5. Gen. 5. 32. And hence the Hebrewes gather that Ghnegel a Calfe and Chebes a Lambe wheresoever they are spoken of in the Law meane yonglings of the first yeere Vers. 4. a Meat-offring of fine flowre of wheat as Exod. 29. 2. Levit. 2. 1. with oile and frankincense upon it according to the Law Lev. 2. 1. Iehovah appeareth that is the glory of Iehovah will appeare as in vers 6. 23. and so the Chaldee translateth it The glory of the LORD is revealed And because of this appearance the people were to prepare and sanctifie themselves with all kindes of sacrifice that they might with joy be made partakers of his grace and blessing which was a shadow of a more glorious appearance whereof it is said Wee know that when he shall appeare we shall be like him for we shall see him as he is And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 2. 3. The presence and assistance of God in Christ is alwayes necessary unto his Church and therefore promised here and other where both unto it and all the ministers thereof Ezek. 48. 35. Revel 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied When Iehovah shall build up Sion shall appeare in his glory shall turne unto the prayer of the lowly and not despise their prayer This shall be written for the generation after and the people created shall praise Iah Psal. 10. 17. 18. 19. Vers. 5. they tooke all they forementioned as in Thargum Ionathan it is explained Aaron and his sonnes and all the sonnes of Israel tooke before Iehovah before the sanctuary in the courtyard Vers. 7. Goe neere before this time Aaron offred not but Moses for him Levit. 8. 14. 15. now Moses from the Lord authorizeth him to goe neer himselfe and offer for no man taketh this honour is himselfe but he that is called of God as was Aaron so also Christ glorified not himselfe to bee made an high Priest c. Heb. 5. 4. 5. make or doe that is make-ready and offer see the notes on Exod. 10. 25. Thus the legall priests were to offer for themselves and their owne sinnes first otherwise then Christ needed for such an high Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Heb. 5. 3. and 7. 26. 27. 28. Vers. 9. the Altar of Burnt-offring at the beecome whereof the rest of the blood was poured And herein this first sin-offring seemeth to dier from the rest that followed after whose blood was to be caried into the sanctuary Levit. 4. 4. 5. 6. 7. because Aaron as yet had not accesse into the Holy place till he had prepared a way by this first sacrifice in the Court The like is to be observed in the peoples sin-offring v. 15. compared with Levit. 4. 13. 17. 18. Of this dipping his finger in the blood see the notes on Levit. 4. 25. Vers. 10. commanded of these rites see the annotations on Levit. 4. 8. 9. 10. They figured the purging away of all corruption by the sufferings and spirit of Christ likened unto fire and the giving up of all our inward parts to serve the Lord 1 Pet. 3. 18. Esay 4. 4. 1 Thes. 5. 23. Psal. 103. 1. Vers. 11. skin with all other parts even the whole beast see Levit. 4. 11. 12 Sol. Iarchi here observeth that We finde no Sin-offring whose blood is sprinkled on the Altar without to be burned without the campe but this and that for Consecration Levit. 8 Vers. 12. the Burnt-offring the ram which was also for himselfe vers 2. presented or reached brought as the Greeke translateth Heb. madeto-finde so in verse 13. 18. The former oblation was to purge from sinne this Burnt-offring was also to make the Priests acceptable to God in Christ by communication of his grace See the notes on Levit. 1. 3. c. Vers. 13. pieces or members as the Greek translateth See Levit. 1. 6. 8. Vers. 14. washed in water see Levit. 1. 9. upon the Burnt-offring that is upon or with the other parts of the Burnt-offring The Greeke translateth and he put the Burnt-offring upon the Altar Vers. 15. of sinne which was for the sinne of the
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
deaâ—â— resurrection and mediation their sin which was 〈…〉 use of their plague was forgiven and purged and by whose grace and spirit the corrup 〈◊〉 of nature is done away and the man made a new creature to serve the Lord in holines Wherefore when Christ had healed tenne lepers and but one of them turned backe and with alowd voice glorified God and fell down on his face at Iesus feet giving him thanks then Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glorie to God save this stranger Luk. 17. 15. 18. Vers. 34. and I put c. by mentioning before the land of Canaan and now saying if I put or give he teacheth this to be an extraordinary and supernaturall plague peculiar to that land and people unknowne in any other place and so the Hebrew doctors doe confesse that the Leprosie of garments and of houses is not wont to bee in the world but was a signe and miracle in Israel to give them warning of an evill tongue c Maimony treat of Leprie chap. 16. sect 10. From Maries example in Numb 12. they gather that leprosie is a punishment for an evill tongue of your possession or tâ—nement firm-hold Hence the Hebrewes gather that Ierusalem and houses without the land were not defiled with plagues for Ierusalem was not parted unto the tribes of Israel the houses also of heathens which were in the land of Israel were not defiled with plagues Maimony treat of Leprie ch 14. sect 11. Vers. 35. as it were the plague to weet of leprosie the speech is doubtfull because the sentence was to come from the Priest Although hee bee a wise man and knoweth certainely that it is the plague hee may not determine and say The plague appeareth to me in the house but he shall say As it were the plague c. saith Maim in treat of Lepr ch 14. sect 4. and Sol. Iarchi on Lev. 14 35. Ver. 36. and they shall empty or that they empty which phrases are shewed to be one on Gen. 27. 4. The word empty properly signifieth to prepare by removing all things out of sight that all c. because the leprous house was one of the most contagious things defiling all things as after shall appeare therefore all things were to bee taken out though stackes of wood or of reed as the Hebrew doctors observe Maimony in Lepr ch 14. sect 4. And God in mercy would thus preserve the stuffe from pollution by being removed in time V. 37. hollow-strakes or deep-strakes concavities as the Greeke translateth the word which is never found but in this one place Hence the Hebrewes say no plagues in houses doe make them uncleane till the appearance of the plague be lower then the well as it is said hollowstrakes that they be deepe in the walls Maimony in Lepr chap. 14. sect 3. or reddish these two colours and the spreading ver 39. are the three signes of lepry in houses By the Hebrew canons if the house were darke they opened not the windowes to see the plague but if the plague appeared not init it was cleane Maimony ibidem ch 14. sect 5. Vers. 38. to the doore there without the house by the post of the doore the priest was to shut it up that is coÌ„mand it to be shut up or pronounce it uncleane or cleane and not in any other place Maimony ibidem ch 14. sect 5. seven dayes though he see the plague to bee deepe greenish or reddish and so find it all at the first yet he shutteth it up 7. dayes Maimony ibidem c. 15. s. 2. Ver. 39. be spred then the things after commanded must be done but if not and the plague bee dim and I need not say if it be gone away hee scrapeth the place of the plague onely and the house is cleans If he find that it standeth at a stay in his eyes and is not spread he shuts it up seven daies more and looketh on it the thirteene day if the plague be dim or gone away hee scrateth the place of the plague and maketh the house cleane with the birds And if hee finde that the plague is spred at the end of the second seven dayes or that it standeth at a stay in his eyes then hee pulleth out the stones wherein the plague is and some of the dust carying them out of the citie and plaistereth all the house and shutteth it up the third seven dayes and in the nineteenth day he looketh on it if the plague come againe into it this is spreading after the plaistering and he pulleth downe all the house If the plague returne not into it he maketh it cleane with the birds Maimony treat of Leprie cha 15. sect 2. Thus there were three weekes for the shutting up of houses whereas for men or garments there were but two weekes and in some cases but one as is noted on Lev. 13. 21. And so the Hebrews say Plagues of houses there is for them a shutting up three weekes which are 19. dayes for the seventh day is reckned for the last of the first weeke and first of the second weeke and the thirteenth day is reckoned for the last of the second weeke and first of the third weeke ibidem chap. 15. sect 1. As the plague was greater and Gods judgement more seâ—â—re upon an house then on a person or garment so the Law requireth more care in the discerning and longer respit before it was pronounced uncleane and destroyed Ver. 40. and they shall take away or and they shall or that they pull out the stones As the law speaketh here of stones and after of wood and dust so the Hebrewes understand these strictly saying that No house is polluted with plagues unlesse it hath foure wals and â—e builded on the land of stone of dust or earth and of wood And bricks and marble are not counted for stones Maimony in Leprie c. 14. sect 6. 7. uncleane place or place that is uncleane because of the pollution that commeth hereby For A house plagued with leprosie is one of the principall uncleane things whosoever toucheth it is made uncleane Likewise the stones pulled out of it after it is shut up or the stones timber and dâ—st of the house that is pulled down all of them are of the principall incleane things and so much 〈◊〉 an olive of them defileth a man by touching 〈◊〉 carying and by comming in where it is As if so much as 〈◊〉 of them be brought into a clean house all that is in the house is made uncleane both men and vessels for they all are defiled by the bringing of it in as by 〈◊〉 〈◊〉 and they are all unlawfull for any use Aâ—d if they be burnt 〈…〉 me made of them even that is unlawfull to be used c. and must all be caried out of the 〈◊〉 â—â—though it be a citie without a wâ—ll Maimony treat of Leâ—â—â— ch 16. s. 1.
might be of any matter either of wood or of stone or of maâ—tall but the one might not bee great and the other little the one of silver and the other of gold but both alike And they were of wood But in the second Temple they made them of gold And they put the two lots in one vessell which was a common vessell and of wood and it was called Kalphi On the east part of the court on the north side of the Altar there they set the Kalphi The goats were set with their faces towards the west and their binde parts to the East The high Priest came with the Sagan or second Priest at his right hand and Rosh beth ab at his left and the two goats stood before him the one on his right hand the other on his left He shaked the Kalphi and tooke out of it the two lots with his two bands in the name of the two goats opened his hand If the Lords lot were in his right hand the Sagan sayd to the high Priest hold up thy right hand on high if it were in his left then Rosh beth ab sayd unto him hold up thy left hand and he laid the two lots on the two goats the right on that which was at his right hand and the left on that which was at his left Maimony in Iom hakippurim ch 3. sect 1. 2. 3. This casting of lots was that the Lord of whom the whole disposion of the lot is Prov. 16. 33. might shew which of the two goats he would have to dye and which to live and it figured how the suffrings of Christ who was to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. should be no other then whatsoever Gods hand and his counsel determined before to bee done Act. 4. 28. for Iehovah in Chaldee for the name of the LORD so after the Scape goat called in Hebrew Azazel that is the Goat-gone-away which the Greeke translateth Apopompaion Sent-away the Chaldee many interpreters keepe the Hebrew name untranslated and it is thought to bee the name both of the Goat and of the place whereinto he was sent in the wildernesse as verse 10. so by Sol. Iarchi it is expounded a strong and hard mountaine c. Ver. 9. did ascend that is did light or fall which is said here to ascend or come up because it was first taken up out of the vessell and after was laid upon the beast So in vers 10. and elsewhere Lots are said to ascend or come up as in Iosh. 18. 11. somtimes to come-forth as out of the vessell Numb 33. 54. Ios. 19. 1. and sometimes to fall as Ion. 1. 7. 1 Chrâ— 26. 14. Act. 1. 26. make him that is as the 〈◊〉 explaineth it offer him for sin the manner is after shewed in vers 15. by killing him to figure out the death of Christ according to the flesh Sol. Iarchi expoundeth it thus when he layeth the Lot upon 〈◊〉 he shall call him by this name saying A Sin-offring for the Lord. Ver. 10. presented alive after that the Priest hath killed his owne bullocke and the other Goat whose lot was to die ver 11. 15. 20. In the meane time after the casting of these lots the Hebrewes say that the Priest bound a long piece they call it 〈◊〉 tongue of scarlet of two shekels weight upon the hea 〈…〉 the Scape-goat and set him before the place of his sending away and the other which was to bee killed before the place of his killing and then he killed the Sin-offring bullocke which was for himselfe Maimony in I 〈…〉 kip ch 3. sect 4. and Talman Ioma c. 4. to make atonement as the Goat which was slaine was for atonement or expiation v. 16. 17. so was the live goat as here and in vers 21. 22. so that both of them were figures of Christ who is the atonement or propitiation for our sins 1 Ioh. 2. 2. 4. 10. for a scape goat or to azazel which is by some thought here to meane the place in the wildernes where this goat was let goe Vers. 11. shall make atonement laying his hands on the head of the beast confessing and asking pardon of God for his iniquities trespasses sins as is before noted on verse 6. This he was to doe for himselfe first and for his house that being reconciled to God hee might be fit as a figure of Christ to make atonement for the people Of this the Hebrew doctors say speaking of the practice in the ages following hee came to his bullocke the second time and laid both his hands on the head thereof and confessed a second confession for himselfe and his house and for the sonnes of Aaron all the Priests and asked mercie of God and then killed the bullocke Maimony in Iom hakipp. c. 4. s. 1. So elsewhere in the same treatise ch 2. s. 6. he mentioneth three confessions which the Priest made this day One which he made for himselfe at the first a second which he made for himself with the other Priests and both these were upon the bullocke of Sinne-offring which was for himselfe And the third confession was for all Israel upon the Scape goat for his house that is saith Sol. Iarchi for his brethren the Priests for they all are called his house as it is written O house of Aaron blesse ye the Lord Psal 135. 19. And all their atonement was not save for the uncleannes of the Sanctuarie and holy things thereof as in verse 16. That he made atonement for the Priests is expresly mentioned in v. 33. Ver. 12. shall take a censer after the bullock was killed before the blood was sprinkled this service of burning incense came betweene as to prepare the way into the holy place by the cloud the smoke of the incense upon the Mercie-seat verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven Heb. 9. 11. 12. 24. prepared and sanctified himselfe and his way by prayer which was figured by incense Rev. 8. 3. 4. Ioh. 17. Matt. 26. 36. c. This Censer or Fire-pan as the word is Englished in Exodus 27. 3. is called in Greeke Pureion that is a Fire vessell in the new Testament never so named but Libanotos an Incense vessel or Censer Rev. 8. 3. 5. where mention is made of a golden Censer Of this here the Hebrewes say Every other day he whose duty it is to use the Censer putteth coles in a censer of silver c. but this day the high Priest putteth coles in a censer of gold Maimony in Iom hakipp. c. 2. sect 5. before Iehovah this was the burnt-offring altar in the courtyard where fire alwaies burned but from this manner of speech the Hebrewes say they tooke the fire from that part of the Altar which was next to the west that is towards the Sanctuarie Maimony ibidem chap. 4. sect 1. So Iarchi
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
specially for there when they warrâ—d against Anâ—iochus they stirred up the Nazirites who had accomplished their daies Vers. 〈◊〉 sâ—parate from wine or be a Nazirite in Greeke 〈…〉 from wâ—ne that is abstaine from drinking iâ— God giveth order for the Nazirites diet to abstaine from all fruit of the vine tree â—oâ— their habit to abstaine from cu 〈…〉 g their haire and for their conveâ—sing with others That they abstaine from all pollution by the dead vers 5 6. All which figured out mortification as in the particulars shall appeare and strong drinke in Hebrew Shecar so called for that it causeth drunkennesse and hereof the Greeke borroweth the name Sikera but the Chaldee expoundeth it old wine saying From wine new and old he shall separate himselfe and in Psal. 69. 13 the Greek calleth Shecar wine but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera And it generally comprehendeth all strong drinke made of any fruit howbeit the Hebrews restraine it here to such onely as is made of the fruit of the vine saying Three sorts of things are forbidden the Nazirite pollution and shaving and the fruit of the vine but strong drinke made of Dates or such like is lawfull for the Nazirite and the strong drinke which is forbidden him by the Law is strong drinke made with mixture of wine Maim in Nezir chap. 5. sect 1. But this restraint may be their owne tradition By this prohibition God taught the Nazirites sanctification in mortifying the lufts of the flesh for the drinking of these indangereth men to forget the law of God Prov. 31. 45. to mock and to rage Prov. 20. 1. they take away the heart Hos. 4. 11. the Priest and the Prophet erred through these in vision and stumbled in judgment Esai 28. 7. Therefore Daniel in his mourning drank no wine Dan. 10. 3. Iohn Baptist the Nazirite dranke no wine and is therefore counted a mourner Luk. 7. 32 33. the Nazirites by this abstinence were taught in stead of wine to be filled with the Spirit Eph. 5. 18. and with the love of the Lord which is better than wine Song 1. 2. Vineger of strong drinke in Chaldee vineger of old wine liquor or moisture the Greeke translateth whatsoever things are wrought or made of the grape tho mixed with water or other drinke for generally any thing that commeth of the vine is forbidden as the Angell explaineth this law in Iudg. 13. 14. which notwithstanding the Hebrew doctors do restraine to that which commeth of the fruit of the vine only holding the juice of the leaves or the like to be lawfull And further they say if a little wine be mingled with hony or the like so that there be no taste of the wine that is lawfull for the Nazirite to drinke Yet for the things here expressed as wine grapes ripe or unripe greene or drie huske or kernell whosoever did eat any one of them presumptuously was to be beaten by the Magistrate Maim in Nezir c. 5. s. 2. 6. 8. Vers. 4. of his Naziriteship or of his separation consecration meaning the vow thereof as vers 5. so the Greeke here translateth of his vow made of the wine vine-tree that is any of the fruit thereof for a tree is said to make fruit when it yeeldeth or bringeth it forth as in Gen. 1. 11. therefore in Iudg. 13. 14. it is explained that commeth of or proccedeth from the wine vine-tree and the word wine is added to the vine onely here and in that place to signifie that wine or the fruit of the vine which cheereth God and man Iudg. 9. 13. is in speciall manner forbidden the Nazirite for the mysterie before touched And by Iudg. 13. it appeareth that such as God sanctified to be Nazirites from the wombe their mothers also whiles they went with child of them were to abstaine from these things because by the mothers meat the child is nourished So it figured a full and whole renunciation of worldly pleasures even from the time of our new birth untill the accomplishment of our sanctification from the kernelâ— that is either kernels or huske of the grape which though they have not such force as the liquor to affect the minde yet God here forbiddeth to teach an exact care to avoid evill and danger occasion provocation yea or appearance of evill as 1 Theâ— 5. 22. as we are also to hate not onely pollution or the flesh but even the garment spotted by the first Iude v. 23. not Idols onely but also their 〈…〉 rings and ornaments Esai 30. 22. And for this the Hebrews say that All things forbidden of the 〈◊〉 are equall one with another so that if he put greene grapes with dry or with unripe grapes and 〈◊〉 kernels and husks and eat of this mixture but so much as an olive he is to be beaten Likewise if he drinke a quarter of a Log of the mixture of 〈◊〉 with vineger he is beaten If he eat the like quantitie but of the husks which are the outward 〈◊〉 or of the kernels which are the seeds within he is beaten Maim in Nezir ca. 5. s. 3. 2. Moreover they teach that it is unlawfull for a Nazirite to stand in the company of them that drinke wine but he is to keepe himselfe far away for there is a stumbling block before him our wise men have said he should not come neere a vineyard Ibidem ca. 5. sect 10. As the Nazirites were to abstaine from all that commeth of the vine so from eating any uncleane thing Iudg. 13. 4. 14. which also was a signe of their sanctification see Levit. 11. Vers. 5. of his Naziriteship or separation in Greeke of his sanctimonie or puritie 〈◊〉 passe in Greeke not come upon his head that is he shall not cut his haire The Naz 〈…〉 that shaveth his head is to be beaten whether 〈…〉 with rasour or with sizers likewise if he pinche 〈◊〉 his haire with his hand he is to be beaten M 〈…〉 Neziruth c. 5. sect 11. till the daies be 〈◊〉 The Scripture setteth no number of daies how long a man shall be a Nazirite but as he vow 〈…〉 was he to performe Howbeit the Hebrew doctors write A Naziriteship absolutely is 〈◊〉 daies as he that saith I will be a Nazirite he 〈◊〉 one not lesse than thirty daies and though he say I will be a Nazirite with a very great Naziriteship he is one but thirty daies because he expressed no time If he expresse a time lesse than thirty as if be say I will be a Nazirite one day or ten or twenty daies yet is he a Nazirite thirty daies for there is no Naziriteship lesse than thirty daies This thing we 〈◊〉 by tradition If he expresse a time more than 〈◊〉 daies as 31. or 40. or 100. daies or 100. 〈◊〉 then he is to be a Nazirite according to the 〈◊〉 which he expressed neither lesse nor more If he 〈◊〉 I will be a Nazirite for an houre he
Priests but they had no right unto them till after the fat was burned And the cake which was waved and the sodden shoulder were eaten by the priests and therest of the bread with the residue of the flesh was eaten by the owners as is shewed by Maimony in Maaseh â—akorbanoth â—h 9. sect 6. 9. 12. See the notes on Lev. 3. and 7. ch In that the other shoulder besides the ordinary gift was here given to the Lords Priest it taught the Nazirites as they had received more speciall grace of God to performe their vowes so they should give him more speciall thankes Verse 20. wave them this shoulder was waved of which word see the annotations on Exod. 29. 24. the other was heaved up ward called therfore the heave shoulder by which motions performed by the Priests hands under the Nazirites God taught them that the perfection and acceptation of all their actions was through the mediation of our great Priest Christ Iesus by whom we are to offer the sacrifice of praise to God continually that is the fruit of the lips confessing to his name Heb. 13. 15. holy Hebr. holinesse that is an holy portion for the Priest to eat so the Nazirite was taught to give the glory of his Sanctification unto Christ whom the Priest here figured wave brest Hebr. brest of waving and shoulder of heaving those which the Priest had of all the Peace-offerings Levit. 7. may drinke wine or shall drinke if he will and also shave his head when he will and be uncleane by the dead for now hee was discharged of his vow Though here speciall mention is made of drinking wine which being for the comfort and cheering of mans hart might signifie the fruit and comfort which followeth affliction and humiliation when sorrow and mourning shall be done away And where it is said and after hee may drinke it sheweth that before the shaving and sacrifices here appointed he might not drinke wine though the time of his vow were expired The Hebrewes say A Nazirite that hath fulfilled the dayes of his Nazirite ship and is not shaved with the shaving for cleannesse it is unlawfull for him to be shaved or to drinke wine or to be desiled by the dead as he was before all the particulars of Naziriteship are upon him and if he be shaven or drinke wine or be defiled he is beaten Maim in Neziruth ch 4. s. 12. Verse 21. his oblation understand this is his oblation or as the Greeke saith his gift for his N 〈…〉 ship in thankfulnesse to God for giving him grace to fulfill his Naziriteship and to make atonement for his sinnes committed under that his vow This ordinance of Nazirites was a speciall glory in Israel Amos 2. 11. where their Nazirites were purer than snow they were whiter tha milk they were more ruddy in body than Rubies their polishing 〈◊〉 of Saphir Lam. 4. 7. all which denote the heavenly graces wherewith the Saints that faithfully kept this vow were indued Yet was it but a legall service which by Christ is taken away in whom we have obtained a more glorious state being washed from our sinnes in his owne blood whereby we are whiter than Snow Revâ—â— 1. 5. Psalm 51. 9. and being sanctified by his Spirit we have our conversation in Heaven from whence also we looke for our Saviour the Lord Iesus Christ Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue we have written and concluded that they observe no such thing and it is a Canon of the Hebrew Doctors that The Samaritan or Gentile hath no Naziriteship Thalmud in Nazir ch 9. And by the overthrow of the Citie and Temple of the Iewes by Nebuchadnezar the Nazirites visags became blacker than acoale they were not knowne in the streets their skin cleaved to their bones it was withered it became like a sticke Lam. 4. 8. that they might bee taught to looke for a better sanctification which Christ should give in the heavenly Ierusalem in the light wherof the nations of them which are saved doe walke and into which nothing that defileth shall enter Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite that he is warned not to defile himselfe by the dead because the power of uncleannesse may not enter into the holy Temple as it is written in Song 4. 7. Thou art all faire my love there is no blemish in thee R. Menachem on Num. 6. Verse 22. Iehovah spake after that the people were instructed with Gods Covenant set in order round about his Sanctuary and sanctified in that their order the Law is here given for the blessing of them in that holy state of life For who so looketh into the perfect law of libertie and continueth he being not a forgetfull hearer but a doer of the worke he shall be blessed in his doing Iam. 1. 25. Verse 23. his sonnes the Priests to whom this office of blessing the people is in speciall manner committed as it is said them hath Ichovah thy God chosen to minster unto him and to blesse in the name of Iehovah Deut. 21. 5. And Aaron was separated that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before Iehovah to minister unto him and to blesse in his name for ever 1 Chron. 23. 13. Herein the work of Christ a Priest for ever after the order of Melchisedeck Psal. 110. was figured whom God sent to blesse us in turning away every one of us from his iniquities Act. 3. 26. whos 's first Doctrine began with manifold blessings Matth. 5. 2. 12. who also having fulfilled his ministery here on earth lifted up his hands and blessed his Disciples and so was carried up into heaven Luke 24. 50 51. Therefore when he was to come into the world the Priest of Aarons seed when he should have blessed the peo ple was speechlesse Luke 1. 21 22. to signifie that the end of his Priesthood was at hand and that the people should looke for another Priest in whom all nations should bee blessed Gal. 3. 8. And in this respect wee may have use of the Iewes tradition that their Priests of Aarons stocke were to lift up their hands and blesse the people in the Morning but not at the Minchah or Evening sacrifice Maimony treat of Prayer chap. 14. 〈◊〉 1. for in these last dayes the Evening of times God hath spoken unto us by his Sonne whom he hath appointed heyre of all things Heb. 1. 1. 2. The Hebrewes also say the reason why this blessing is mentioned when the Tabernacle was erected was because from the Tabernacle that is above the abundance of blessing is spred abroad on theÌ„ that are beneath R. Menachem Rakanat on Num. 6. Which is indeed fulfilled in Christ the Minister of the true Tabernacle which the Lord pitched and not man who if he were on earth should not be a
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
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
sin of all sorts inward and outward from all fâ—â—thinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâ—ation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeâ—â— for his service as he did the Priests and Lev 〈…〉 Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it 〈◊〉 cleansing in water The Greeke translateth 〈◊〉 they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ— for the consecration of their service The formeâ— cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine 〈◊〉 mingled with oyle for a drink-offring half an H 〈…〉 of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second 〈◊〉 locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â— Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâ—vites now taken for all the first-born of Israel o 〈…〉 such a sin-offring as the whole congregation sh 〈…〉 Verse 9. the whole or all the congrega 〈…〉 because the thing concerned them all to know and to approve the Levites being now taken 〈…〉 stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and 〈◊〉 make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But â—aving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
Esai 58. 1. and 27. 13. Ezek. 33. 3. Rev. 4. 1. 1 Cor. 14. 8. So the Hebrewes say the trumpets were to be made of silver if of any other kinde of metall they were unlawfull Maim in Cle hammikdash ch 3. sect 5. The tongue of the just is as choise silver Prov. 10. 20. and the words of the LORD are pure words as silver tried c. Psalm 12. 7. beaten worke wrought with the hammer beaten into a plate of one whole peece so the golden Candlesticke was Exod. 25. 31. It signified the labour of the ministers of God giving themselves continually to praier and to the ministerie of the word Act. 6. 4. that the trumpets may give a cleare and certaine sound for and unto the people for the calling for to call together the congregation This was the first of the foure speciall uses of these trumpets when the people rested to assemble them unto the Lord in his Sanctuarie for to heare his word to pray and to doehim worship As Blow the trumpet in Sion sanctifie a fast call a solemne assembly Gather the people sanctifie the congregation c. Ioel 2. 15 16. and Blow the trumpet in the new moone c. Psalm 81. 4. It signified that all the meetings of the Church should be sanctified by the word of God and prayer for the journeying to cause the camps that is the people in their camps or tents to take their journeyes This was the second use of the trumpets to sanctifie by their sound the journeyes and travels of Gods people that as their rest so all their motions might be in God by the conduct of his word and spirit Thus were there three things to be observed at their removings the Lords taking up of the cloud Num. 9. 18. 22. the sound of the trumpets Num. 10. 2. 5. 6. and the prayer of Moses Num. 10. 35. Verse 3. And they that is the Priests shall blow as is expressed in vers 8. The Greeke translateth thou shalt blow meaning Moses by the Priests whom he appointed thereto with them with both of them for when but one was blowne the Princes onely assembled vers 4. Verse 4. with one the Latine translateth it once but the Greeke better with one trumpetâ— heads that is captaines governours of thousands in Greeke Chiliarchs see Exod. 18. 21. Thus was there one trumpet for the rulers and one for the people that all their assemblies might be in the name and by the signe of the Lord and the Governours might have their meeting apart but not the people without the Governours presence for whaâ—soever concerned the people it belonged also to the Princes with them in resting or journeying peace or warre And all assembled unto Moses the chiefe and figure of Christ Heb. 3. 1 2. Verse 5. And if ye blow or And ye shall blow an alarme and the camps c. So after and thus the Greeke translateth it an alarme or a broken sound in Hebrew Trugnah which is generally any loud broken ringing noise either with trumpets as here or with mens voices and shoutings as in 1 Sam. 4. 5. and this either a ioyfull shout and triumphant noise as Num. 23. 21. Psal. 47. 6. Ezr. 3. 11 12. or a mournfull cry as Ier. 20. 16. See the notes on Levit. 23. 24. This broken sound or alarme was fittest to stir vp and incourage the mindes of the people to rise and march forward to battell against the Canaanites as the former continued equall sound was for their quiet assembling vnto the seruice of God and hearing of his Law And unto this difference the Apostle hath respect when he saith If the trumpet give an uncertaine sound who shall prepare himselfe to the battell 1 Cor. 14. 8. And therfore also the Greeke here and often otherwhere translateth it signe or signification because by it the people distinctly perceived what they were to doe Andir signified how God by his trumpeters the Prophets and Apostles hath distinctly signified his will unto his Church for all things needfull to furnish them unto all good works 2 Tim. 3. 16 17. and such should be the teaching of all his Ministers The Hebrew Doctors have understood the former blowing with an equall continued sound to be a signe of mercy to Israel and this alarme or broken sound to be a signe of judgment against their enemies R. Menachem on Num. 10. saith The blowing of trumpets signified mercies therefore in the time of assembling the people he saith And they shall blow with them and all the assembly shall assemble themselves unto thee Num. 10. 3. for the gathering of them is in mercy as it is written Returne ô LORD unto the ten thousand thousands of Israel Numb 10. 36. Likewise And he was King in Iesurun when the beads of the people the tribes of Israel were gathered together Deut. 33. 5. But their journeying was with an alarme Num. 10. 5. because the divine Majestie went before them and it is written Rise up LORD and let thine enemies be scattred Num. 10. 35. So the walls of Iericho fell with an alarme or shout Iof. 6. 20. because Gods Majestie went before them to consume their enemies c. on the East side which were Iudah Issachar and Zabulon Num. 2. 3-7 Verse 6. on the South side Reuben Simeon and Gad Num. 2. 10. c. for their journeyes or according to their journeyings that is not for these two quarters onely but for the other also as Chazkuni observeth for all the foure camps Here therefore the Greeke version addeth by way of explanation And ye shall sound the third alarme and the camps that encampe towards the West shall 〈◊〉 their journey and ye shall sound the fourth alarmâ— and the camps that encampe towards the North 〈◊〉 take their journey The like is signified also by Fâ— Iosephus in Antiq. Iudaic. lib. 3. c. 11. Where the Latine version misseth interpreting Noton the backe part of the Tabernacle which was westward when it meaneth the South and the third 〈◊〉 Liba westward he turneth Southward when Li 〈…〉 is one of the westerne winds as sheweth Aul. Gellius in Noct. Attic. l. 2. c. 22. Vers. 8. a statute for ever an everlasting ordinance the outward rite continuing till Christs comming the spirituall use abiding still for ever that by the preaching of the word and prayer the Ministers of God should guide his people in all their affaires Vers. 9 yee goe to warre Hebr. yee come to warre which the Greeke translateth come forth But comming is often used for going as in Ion. 1. 3. comming that is going to Tharshish the distre 〈…〉 in Greeke the adversaries that resist you This was the third use of the trumpets to be sounded in time of warre and tribulation whereof there be examples in Israels warre against the Midianites Num. 31. 6. in the Iewes war against the Apostaâ—e Israelites when they said Behold God is with us for a captaine and his Priests with sounding trumpets to
will I speake with him and in vision and not in darke speeches and the similitude of Iehovah shall hee behold and wherefore were yee not afraid to speake against my servant against Moses And the anger of Iehovah was kindled against them and he went away And the cloud departed from off the Tent and behold Marie became leprous as snow and Aaron looked upon Marie and behold she was leprous And Aaron said unto Moses Alas my lord I beseech thee lay not the sinne upon us wherein we have done foolishly and wherein we have sinned I beseech thee let her not be as one dead of whom when hee commeth out of his Mothers wombe halfe his flesh is even consumed And Moses cried out unto Iehovah saying O God I beseech thee heale her now And Iehovah said unto Moses And if her father had spitting spitted in her face should she not be ashamed seven dayes let her be shut seven dayes out from the campe and after let her be gathered in And Marie was shut out from the campe seven dayes and the people journeyed not till Marie was gathered in againe And afterward the people journeyed from Hazeroth and encamped in the Wildernesse of Pharan Annotations MArie in Hebrew Mirjam in Greeke Mariam she was a Prophetesse sister of Moses and Aaron Ex. 15. 20 she it was that began the quarrell as in the originall it appeareth Marie she spake therefore she not Aaron was plagued with leprosie v. 10. As Satan prevailed first with Eve then by her with Adam Gen. 1. 3. so here first with Marie and then by her with Aaron the high Priest And as the former sin of lust for flesh began among the baser sort Num. 11. 4. so this sin of ambition and vain glory began among the chiefest of the Church for these three Moses Aaron and Mary were the chief guides whom God sent before his people Mic. 6. 4. because or upon occasion for the sake Aethiopian Hebr. Cushite which the Greeke translateth Aethiopian This seemeth to be no other than Zipporah the Midianiresse who Moses had married Ex. 2. 16 21. because the Midianites dwelt in Cush his land they were called Cushites or Aethiopians and it may be also because they were tawny coloured like them For otherwise Cush was the son of Cham Gen. 10. 6. whereas Midian was the son of Abraham the son of Sem Gen. 25. 1 2. The Chaldee in stead of Cushith saith Faire which may be spoken by the contrary Iosephus Philo and some others take this wife not to be Sipporah but another Aethiopians taken to wit to wife that is married so in 1 Chron. 2. 19 21. 2 Chron. 11. 20. Nah. 6. 18. and 10 30. By this it seemeth the marrying of that woman who was not of the stocke of Israel and who hindred him from circumcising his son Exod. 4. 24 25 26. was the occasion of their murmuring Howbeit the Hebrew Doctors make his not companying with his wife to be the occasion for that he being a Prophet daily conversant with the Lord and frequenting his Tabernacle abstained from her lest he should have legall pollution which would have kept him from the Sanctuary Levit. 15. 16 31. Compare also Exod 19. 15. Thus the Chaldee expoundeth it for hee had put away or abstained from the faire wife which he had taken And Sol. Iarchi thus for he had taken a Cushite woman and had now put her away Verse 2. by Moses or in Moses as speaking of inward revelation by the Spirit The Targum called Ionathans paraphraseth thus Hath the Lord spoken onely indeed with Moses who is separated from copulation of the bed meaning with his wife also by us or in us as David said The spirit of Iehovah spake in me 2 Sam. 23. 2. Here Sol. Iarchi addeth for explanation hath he not spoken also by us and yet we have not separated our selves from the way of the earth meaning from mutuall societie such as is between man and wife a phrase taken from Gen. 19. 31. But it may be understood as before is noted that they would not have Moses esteemed the onely Prophet who had so stained himselfe by marriage with a strange woman Their drift was by disgracing Moses for his infirmitie to grace and advance themselves against which it is said Let us not be desirous of vaine-glory provoking one another envying one another Gal. 5. 26. heard it that is took notice of this their speech to reprove and punish it So of Reubens sin it is said Israel heard it Gen. 35. 22. Or God is said to heare it as a witnesse of that which it may be they murmured in secret as in Psal. 59 8. swords are in their lips for who say they doth heare and in Psal. 55. 20. God will heare and afflict them See also Psal. 94. 7 8 9. Vers. 3. meeke the originall word hath affinitie with affliction and lowlinesse for by affliction this vertue is furthered Lam. 3. 27 28 29 30. and is seated in the heart and spirit as the Apostle mentioneth a meeke and quiet spirit 1 Pet. 3. 4. As Moses so Christ is set forth for an example of meekenesse Mat. 21. 5. and 11. 29. It is a vertue which keepeth a meane in anger and avenging of our selves when we are offended wronged and contemned above all the men or more than any man This commendation the Spirit of God giveth of Moses though by Moses owne pen as the Apostle also writeth in his own behalfe 2 Cor. 11. 5 6 10 22 c. and 12. 11 12. although Moses is noted to have been very angry sundry times Exod. 11. 8. and 16. 20. and 32. 19. Levit. 10. 16 Num. 16. 15. and 31. 14. and 20. 10 11. compared with Psal. 106. 32 33. Vers. 4. said suddenly so shewing the greatnesse of his displeasure against them which suffered no delay Psal. 64. 7. Prov. 6. 15. Esai 30 13. and preventing any that mought thinke Moses complained to God and sought revenge Thus God who will be a swift witnesse against evill doers Mal. 3. 5. suddenly rose to plead the cause of his meekest servant Compare Psal. 50. 19 20 21. yee tâ—ree both parties are judicially summoned to appeare before the Lord in the Tent of his habitation as he riseth up to judgement to save all the meeke of the earth Psal. 76. 9 So in Num. 16. 16. Verse 5. came downe in Chaldee revealed him-selfe see Gen. 11. 5. of the cloud as the throne oâ— his glory out of which he used to appeare speake unto them Psal. 99. 7. Num. 16. 42. Vnto these apparitions those visions of Iohn hath reference Rev. 10. 1 2 3. and 14 14 c. Vers. 6. a Prophet among you or of you Hebr. your Prophet which the Chaldee expoundeth 〈◊〉 there shall be Prophets to or among you What this word Prophet meaneth see in the notes on Gen. 20. 7. Exod. 7. 1. I Iehovah so the Chaldee also explaineth it or it may be
returned from searching the land at the end of fortie dayes And they went and came to Moses and to Aaron and to all the congregation of the sonnes of Israel unto the Wildernesse of Pharan to Kadesh and brought backe word unto them and unto all the congregation and shewed them the fruit of the land And they told him and said We came unto the land whither thou sentest us and surely it floweth with milke and honey and this is the fruit of it Neverthelesse the people is strong that dwelleth in the land and the cities sensed very great and moreover we saw the children of Anak there Amalek dwelleth in the land of the South and the Chethite and the Iebusite and the Amorite dwelleth in the mountaine and the Canaanite dwelleth by the sea and by the coast of Iordan And Caleb stilled the people before Moses and said Going up let us goe up and possesse it for we are well able to overcome it But the men that went up with him said We be not able to goe up against the people for they are stronger than wee And they brought up an evill report of the land which they had searched unto the sonnes of Israel saying The land thorow which we have gone to search it is a land that eateth up the Inhabitants thereof and all the people that we saw within it are men of statures And there we saw the Giants the sonnes of Anak which come of the Giants and we were in our owne eyes as grashoppers and so we were in their eyes Annotations Here beginneth the 37 section of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law see Gen. 6. 9. IEhovah spake By Moses relation after it appeareth that when God had led his people from mount Horeb to Cadesh Barnea thorow the great and fearfull Wildernesse and they were come to the mountaine of the Amorites then Moses said See the LORD thy God hath given the land before thee Goe up possesse it And all the people came neere unto Moses and said We will send men before us and they shall search out the land for us and bring us word againe by what way we shall go up c. That word liked Moses well and he tooke of them twelve men and sent them to spie out the land Deut. 1. 19 24. So where here it is said Iehovah spake c. it is not meant that this motion came first from the Lord but the people first spake of it to Moses he consulted with the Lord about it and the Lord approved or at least permitted the thing which they desired Verse 2. Send thou or Send for thee which Sol. Iarchi expoundeth to this sense I commâ—â—â— thee not if thou pleasest send for as much as Israel came and said wee will send men c. Deut. 1. 22. that they may search or and let them search or espie by searching round about and the word implieth the action of the heart and minde not of the eyes onely Eccles. 1. 13. and 7. 25. Thus God let them goe search or espie the land which hee him-selfe before had espied for them Ezek. 20. 6. and went before them in the way to search them out a place to pitch their tents in in fire by night and in a cloud by day Deut. 1. 33. of Canaan that is as the Greeke translateth of the Chanaanites named as the chiefe for it was the land of seven mightie nations Deut. 7. 1. I give or am giving so he speaketh as of a thing present for more assurance one man one man an Hebrew phrase meaning of every tribe one man excepting the tribe of Levi for of them none was sent because they were to have no inheritance in the land Deut. 18. 1. a ruler or a prince not of the baser sort because the businesse was weighty whereupon their rebellion following was of the more note Verse 3. at the mouth or according to the mouth that is the word of the LORD as the Chaldee translateth and the Greeke by the voice of the Lord and this Sol. Iarchi expoundeth by his permission So in the commentarie called Phesikta f. 47. it is said The election of the Spies was according to the mouth of the LORD not that God commanded them to send them If thou sayest why did he not forbid them to send To accomplish their desire and to render them their recompense and to give unto Ioshua and Caleb a goodreward heads that is as the Greeke saith Chiefe-rulers and Chazkuni expoundeth them Captaines over thousands as in Exod. 18. 25. Verse 4. Shammua in Greeke Samiel sonne of Zacchour Verse 5. Shaphat in Greeke Saphat sonne of Souri Verse 6. Caleb in Greeke Chaleb son of Iephonne See 1 Chron. 4. 15. His name signifieth Hartie and he brought Moses word againe as it was in his heart Ios. 14. 7. Verse 7. Iigal in Greeke Igad Verse 8. Hoshea in Greeke Auses son of Naue Verse 9. Palti or as in Greeke Phalti Verse 10. Gaddiel in Greeke Goudiel sonne of Soudi Verse 11. of Ioseph He was father of Ephraim in vers 8. as well as of Manasseh here and sometime Ioseph is named for Ephraim Ezek. 37. 16. 19. Revel 7. 8. Here he is named as father of Manasseh who was his first-borne Ios. 17. 1. although the Hebrewes give another reason namely because both of them uttered an ill report Ioseph of his brethren Gen. 37. 2. and the Prince of Manasseh of the land which Hoshea of Ephraim did not Chazkuni on Num. 13. Verse 13. Sethur in Greeke Sadour Verse 14. Nahbi or Nachbi in Greeke Naabi sonne of Sabi Verse 15. Geuel in Greeke Goudiel Verse 16. These are the names Chazkuni here obserueth He sent no spie of the tribe of Levi because he had no portion in the land Nun called also Non 1 Chron. 7. 27. in Greeke Naue Ioshua or Iehoshua called sometime Ieshua Neh. 8. 17. in Greeke Iesus and so the New testament writeth him Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉 Saviour Mat. 1. 21. And this name Moses gave him by the spirit of God either as foreseeing that be should be his successor and save the people from their enemies the Canaanites or as Sol. Iarchi here noteth praying for him that the Lord would save him from the counsell of the wicked spies But Chazkuni readeth it Moses had called Hoshea the sonne of Nun Ioshua not that he now first called him Ioshua but before when he was made his 〈…〉 ister and found grace in his eyes Wee finde him called Ioshua before they came to mount Si 〈…〉 i Exod 17. 9. and after this when Moses is ready to die hee is called Hoshea in Deut. 32. 44. where Chazkuni saith thus At the first when hee was taken to bee Moses minister Moses called him Ioshua for so is the manner of Kings to change the name of their ministers Gen. 41. 45. Dan. 1. 7. But now when hee is made King himselfe his first name is restored neverthelesse
forme of â—aâ—h often used of the Lord Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said And thou shalt sweare Iehovah liveth c. Ier. 4. 2. and where hee saith in the Prophet I have sworne by my selfe Esai 45. 25. the Apostle expresseth it with these words I live saith the Lord Rom. 14. 11. And the signe of an oaâ—h was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to 〈◊〉 and say I live for ever Wherefore the oath 〈◊〉 God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 lled with the glorie that is all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord unto his glorie and honour Compare Esai 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of with whose glory all the earth is full Verse 22. my glorie under this all Gods glorious works are comprehended as powers are used for powerfull workes Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes that is miracles miraculous and significant workes ten times hereby may be meant no certaine number but many times as in Gen. 31. 7. Iob. 19. 〈◊〉 so ten is for many in Levit. 26. 26. It may also be taken properly for now they had sinned ten times First at the red sea Exod. 14. 11 12. then in Marah Exod. 15. 23 24. againe in the wildernesse of Sin Exod. 16. 2. then twice about Manna Ex. 16. 20. 27 28. after that at Rephidim Exod. 17. 1 2 3. then by the Calfe at Horeb Ex. 32. at Taberah Num. 11. 1. and againe at Kibroth Hattaavah Num. 11. 4. and now the tenth time by their rebellion in Pharan Verse 23. If they shall see that is as the Greeke translateth it Surely they shall not see This also is an oath whereby God sweareth they shall not see that is not goe in to enioy the land as is explained by David in Psal. 95. 11. I sware in my anger if they shall enter into my rest which the Apostle openeth thus He sware that they should not enter into his rest Hebr. 3. 18. So If a signe be given Marke 8. 12. is more plainly expounded A signe shall not be given Matth. 16. 4. which I sware unto that is which I sware to give unto your fathers Deut. 1. 35. this was the land of Canaan Gen. 12. 5. 7. called the holy land Zach. 2. 12. the land of Iehovah Hos. 9. 3. the land of Immanuel that is of Christ Esai 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ Hebr. 11. 9 10. therefore the keeping of them out of this land figured also the excluding of them and of all unbeleevers out of the kingdome of heaven Heb. 3. 12 19. and 4. 1 2 3 11. Verse 24. spirit in him or with him that is he was guided by another spirit than the ten spies The same is to be understood of Ioshua as appeareth by Num. 32. 12. though not here mentioned This other spirit was the spirit of faith which the Law cannot give Gal. 3. 2. the spirit of adoption of sonnes not of bondage to feare againe Rom. 8. 14 15. by the guidance of this spirit Caleb constantly followed the Lord obtained the promised inheritance he followed me fully Hebr. he fulfilled after me so in Deut. 1. 36. and Ios. 14. 8 9. 14. By this manner of speech is meant a full and constant following and obedience unto the end the contrary whereof was in Solomon of whom it is said he fulfilled not after the LORD as did David his father 1 Kings 11. 6. and in this people of Israel now generally of whom God saith they fulfilled not after me Num. 32. 11. The Greeke translateth it he followed me the Chaldee he fulfilled or accomplished after my feare Chazkuni expoundeth it he hath accomplished the word after me and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee and fulfill that is confirme thy words his seed in Chaldee his sonnes shall possesse it shall inherit it thus both the Greeke Chaldee do interpret it or shall cause to inherit it that is leave it to their posteritie for an inheritance as it is written It shall be thine inheritance and thy childrens for ever Ios. 14. 9. The word is also used in a coÌ„trary meaning to disinherit as before in v. 12. so it may here be traÌ„slated shal disinherit it that is disinherit and drive out the inhabitants of it and seize upon it as in Ios. 8. 7. ye shall disinherit or seise upon the citie and thus it agreeth with Calebs speech If so be the LORD will be with me then I shall disinherit them or drive them out as the LORD said Ios. 14. 12. In this latter sense Sol. Iarchi here expoundeth it drive it out that is they shall drive out the Anakims and people that are therein This promise Moses related unto Caleb and in the name of the Lord he sware unto him for the performance of it Ios. 14. 9. Verse 25. Now Hebr. And. dwelt or dwelleth Heb. sitteth in the valley after in vers 45. they are said to dwell or sit in the mountaine and sitting as it is often put for dwelling so sometime for lying in wait as in Ios. 8. 9. which may be meant here Chazkuni expoundeth this place thus that as the spies were afraid of Amalek Num. 13. 29. so with them the holy blessed God made them afraid And wheras it is here said in the vally and in v. 45. in that mountaine he accordeth them thus that the most of them sate in the valley some few of them in the mountaine those few warred against them and therfore it is written WHICH SATE IN THAT MOVNTAINE to imply that there were of them which sate in another place or it may be they dwelt in the vally and when they heard that the sons of Israel came against them they went up into the mountaine and lay in wait for them there and wee find that sitting sometime meaneth lying in wait as it is written in Psal. 10. 8. He sitteth in the waiting place of the villages tomorrow turne yee The people were now in Kadesh from whence they sent the spies Num. 13. 26. Deu. 1. 19. after this their rebellion and the slaughter following they abode in Kadesh many dayes and then turned and journeyed into the wildernesse by the way of the red sea Deut. 1. 46. and 2. 1. Chazkuni here saith Tomorrow meaneth after this time for loe they abode in Kadesh many dayes before they began to compasse mount Seir and it is like that phrase in Exod. 12. 34. when thy son shall aske thee tomorrow journey you or journey for you which some understand to mean for your good see Gen. 12. 1. the way of the red
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
not unfitly doth Moab hereby as it were prophesie of their owne destruction for the strength and beautie of Israel may well be likened hereto as Iosephs was by Moses to his first-borne bullocke Deut. 33. 17. and the wicked are as grasse and shall soone be cut downe and wither as the greene herbe Psal. 37. 2. And though at this time Israel might not meddle with Moab for they had other enemies to prey upon and the oxe loweth not when he hath fodder Iob 6. 5. yet Ba 〈◊〉 their Prophet foretold of a starre and scepter that should rise out of Israel and sinite the corners of Moab Num. 24. 17. which was fulfilled in part by David who smote Moab and they became his servants 1 Chron. 18. 2. And God further prophesieth their destruction afterward I have broken Moab like a vessell wherein is no pleasure saith the LORD Ier. 48. 38. Vers. 5. Balaam so written after the Greeke and the New Testament Rev. 2. 14. in Hebrew Bilghnam He was a Diviner or Scothsayer as is said in Ios. 13. 22. Balaam also the sonne of Beor the Diviner did the sonnes of Israel sâ—ay with the sword where the name Diviner or Soothsayer is to be understood of the sonne Balaam not of the father Beor as the like phrase in Esai 37. 2. sheweth where it is said Unto Esaias the sonne of Amos the Prophet which another Scripture explaineth thus Unto Esaias the Prophet the sonne of Amos 2 King 19. 2. And that Balaam was indeed such a kinde of man is after shewed by Moses in Num. 24. 1. The Apostle calleth him a Prophet 2 Pet. 2. 16. and false prophets are called Diviners Ier. 27. 9. and their prophesying Divination Ezek. 13. 6 7 23. What a Diviner was is shewed on Deut. 18. sonne of Beor so the Greeke here writeth that which in Hebrew is Beghnor But the Apostle Peter writing from Babylon 1 Pet. 5. 13. calleth him sonne of Bosor 2 Pet. 2. 15. For in the Baby lonian or Chaldee language the Hebrew letter * 〈◊〉 Ghnajn is often pronounced like S whereupon the Greeke Interpreters sometime put S in stead thereof as Gnamnciud Num. 1. 10. is in Greeke Semioud and in Ier. 46. 17. Saon heghnebir the Interpreters taking it for a proper name expresse it in Greeke thus Sao neeshe 〈…〉 so Iehojadangh in Ier. 29. 26. is in Greeke Iodese Hosheangh in Num. 13. 8. is Aâ—ses and Ieshuangh Ezr. 2. 2. is Iesus and many the like Pethor in Greeke Phathourra it was a citie in Mesopotamia or Aram Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt Act. 7. 2. Gen. 24. 4 10. and there he served strange gods Ios. 24. 2. In this countrey all the Patriarchs except Benjamin the heads of the tribes of Israel were borne and brought up Gen. 35. 26. till Iakob their father fled the land after he had there served for a wife and for a wife had kept sheep Hos. 12. 12. GeÌ„ 31. 21. Iakobs posteritie hereupon professed their father to be an Aramite or Syrian Deut. 26. 5. and from Aram is Balaam now sent for to curse them And as it was in the East countrey Num. 23. 7. so the Easterne land was infamous for Divination and such like arts see Esai 2. 6. by the river to wit Euphrates called the river by excellencie because it was the greatest Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King 4. 24. 1 Chron. 19. 16. And thus the Chaldee here explaineth it to Pethor of Aram which is by Euphrates they cover Hebr. it covereth speaking of the people as of one The Scripture useth the singular or plurall number indifferently as is noted on Gen. 22. 19. thâ— eye that is the face or sight as the Greeke translateth of the land or earth See the like phrase in Exod. 10. 5. 15. abide sit or dwell over against mee These words implied reasons to perswade Balaam to come for their comming out of Egypt intimateth that they being strangers had no right to invade the land their covering the face of the land shewed their number to be great and they having subdued the Amorites and filled their land could not easily be resisted their abiding over against Moab was a signe as they thought that Israel would next invade their countrey But in all this the truth of Israels case and carriage was concealed for here is no meation how God had of old promised them the land of Canaan Gen. 15. 18. or how the Canaanites wickednesse was growne so great that their land should spue them out Lev. 18. 24 25. neither speaketh he of their wrongfull oppression and bondage in Egypt and miraculous deliverance from thence Exod. 1. c. nor how Israel being come had not harmed either Edom or Moab but passed by them in peace Deut. 2. 4. 8 9. 13. and warred onely with the cursed Canaanites devoted unto destruction Though Moab could not but know these things as well as Edom Num. 20. 14 15. c. yet would he mention none of them neither was he content that his brother Israel should doe to the Canaanites as Moab himselfe and Edom and Ammon had done before to the Emims Horims and Zamzummims whom they had cast out of their inheritances and dwelt in their steads Deut. 2. 9 10 12 20 21. For this conspiracie with Balaam and his endevour to destroy Gods people it is said Balakarose and warred against Israel Ios. 24. 9. Vers. 6. Now therefore come Hebr. And now come His purpose being by a curse upon them to bereave them of Gods favour and protection hee would have him to come that by neerenesse of his person and by beholding them his speech might have more vehemencie of spirit and better effect as he supposed So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord 2. Kings 2. 24. And on the contrary when Isaak would blesse his sonne he called him neare and kissed him and smelling the savour of his garments he uttered a more powerfull blessing Gen. 27. 26 27. and so did Iakob to Iosephs children Gen. 48. 9. 10 c. And for this cause Balak led Balaam when hee was come unto high mountaines from whence he might view them whom he was to curse Num. 22. 41. and 23. 9. 14. 28. curse me this or curse for me this people The curse was first laid upon the creatures by God himselfe for sinne Gen. 3. and heavy effects followed thereof the earth cursed brought forth thornes and briers in stead of wholesome fruits Gen. 3. 17 18 and cursed againe for Cains wickednesse it yeelded no more the strength thereof Gen. 4. 12. the figtree cursed by Christ suddenly withered Mark 11. 21. And when the curse is duly pronounced by Prophets and men of God it wanteth not effect as the curse-bringing water of jealousie which should cause the belly of the polluted to swell and her thigh to rot Num.
Balaams word as it was related was so farre from causing the King to leave off his wicked purpose that it was as a whetstone to sharpen it and caused him to attempt it a fresh with stronger assaults both in persons and proffers Vers. 16. Be not letted or be not forbidden or withholden the Greeke translateth I pray thee delay not or slack not to come unto me w ch phrase is used in Act. 9. 38. where the disciples send to Peter desiring him that he would not delay to come to them It meaneth here that Balaam neither of his owne will nor by any other meanes would be stayed or hindered from comming Vers. 17. Honouring I will honour thee that is I will surely and highly honour thee which the Greek explaineth I will honorably honor thee This offer as it agreed with the majestie of the King so with the ambition and covetousnesse of the Prophet and Satan so carried the matter betweene them as made most for his advantage By this bait he allured the woman to eat of the forbidden fruit promising unto her opening of eyes and likenesse unto God Gen. 3. and by it he hoped to have taken Christ himselfe when he promised to give him all the kingdomes of the world and the glory of them Matth. 4. 8 9. and now with it he prevaileth over Balaam and still doth over Prophets of Balaams spirit I will doe in Greeke I will doe unto thee The kings of the earth if they may have their desires fulfilled will honour their Prophets and doe all that they say Thus the Prophets of Baal were fed at Iezabels table when the Prophets of the Lord were fed in caves with bread and water 1 King 18. 19 13. and the witnesses of Christ prophesie in sackcloth Rev. 11. 3. Vers. 18. I cannot goe beyond or I may not transgresse The word signifieth sometime unabilitie whereby a man cannot sometime unlawfulnesse whereby one may not and consequently will not doe a thing as in Gen. 34. 14. and 43. 32. and 44. 26. Balaams speech here seemeth to imply all for as he might not lawfully being forbidden of God so neither could he being restrained of God who would not suffer him to curse Israel But for Balaams will it was corrupt being in love with the wages of unrighteousnesse 2 Pet. 2. 15. therefore he sought of God that he might have done it Num. 23. 1. 14. but the Lord would not heare him Deut. 23. 5. the mouth that is as the Greeke openeth it the word in Chaldee the decree of the word of the LORD Iehovah my God by this it appeareth that Balaam the Syrian and so the people to whom he was a Prophet did know and worship the true God though corruptly and it may be other gods also with him And that other peoples as the Temanites Shubites Naamathites and Buzites kept the knowledge and service of the true God is manifest by Iobs history Iob. 2. 11. and 32. 2. and 42. 7 8 9. Also the Name of God Iehovah was both knowne and pronounced by Balaam and other peoples together with the Hebrewes who now many ages since have abstained from pronouncing of it as is noted on Num. 6. 24. lesse or more or little or great understand little thing or great as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36. meaning any thing at all to which the Greeke addeth of mine owne minde In Balaam here is a picture of covetous hypocrites which pretend they would not doe against the Word of God for an house full of gold when they will doe it for an handfull as this Prophet laboured with all his might to doe the thing which God had forbidden him Vers. 19. that I may know or and I will know that is inquire what Iehovah will adde to speake with mee that is will speake more unto mee Here hee beginneth to discover himselfe and his love to Balaks wages in that he resteth not in Gods will plainly revealed to him before and that he tempteth God by this second consultation as if he were changeable like himselfe and would respect the person of the King or Prophet to speake otherwise than he had done For where he pretended to know more he intended and desired to heare otherwise and contrary to that which hee knew to bee the minde of God But Gods people should rest in that which they know to bee his word and will and if any teach otherwise to let him be accursed Galat. 1. 8 9. Vers. 20. If the men be come that is Forasmuch is or Seeing the men are come So the word If meaneth also in Song 1. 8. goe with them God 's permitting of Balaam to goe with these second Embassadours when he had forbidden him to goe with the first was in wrath against the Prophet who stood not in the Lords first counsell and therefore he was in danger to have died by the sword of the Angell verse 33. and â—aindeed slaine by the sword of Israel Ios. 13. 22. In the meane time both hee and the King had hope that they might effect their evill purpose seeing that God himselfe seemed to change his minde so being hardned they went on with altars and sacrifices to procure leave from God to 〈…〉 se his people Num. 23. 1. For when men will not hearken to the voyce of the Lord hee withdraweth his grace and giveth them up to the perver intendment of their owne heart and lets them walke in their owne counsels Psal. 81. 12 13. but yet or but surely the word c. By this restraint God signifieth the continuance of his good will towards Israel though in such words as Balaam might still conceive hope to obtaine his desire for the first answer was plaine thou shalt not curse the people verse 12. in which hee not resting hath now a darker Oracle thou shalt doe the word that I shall speake unto theâ— when hee knew not what God would speake Thus when the will of God is known and not regarded he taketh from men the certaintie of their knowledge and causeth his word to be darke and doubtfull unto them so that they stumble at it 1 Pet. 2. 8. the Sunne goeth downe over the Prophets and the day is darke over them Mich. 3. 6. Balaam thought he should have heard more from God but heareth lesse and loseth that which he had learned before that shalt thou doe this both taught Balaam his dutie that he ought to doe it willingly and closely signified that that hee should doe though against his will For the Lord bringeth to nought the counsell of the heathens he maketh of none effect the devices of the peoples but the counsell of the Lord standeth for ever Psalm 33. 10 11. And hee restraineth the wicked of their wils putting his hooke in their nose and his bridle in their lips Esay 37. 29. even Satan himselfe is limitted as in Iobs case Iob 1. 12. and 2. 6. and cannot
his arrowes He couched he lay downe as a renting Lion and as a couragious Lion who shall stirre him up Blessed be every one of them that blesse thee and cursed be every one of them that curse thee And Balaks anger was kindled against Balaam and he smote his hands together and Balak said unto Balaam I called thee to curse mine enemies and behold blessing thou hast blessed them these three times And now flee thou unto thy place I said honouring I will honour thee but loe Iehovah hath kept thee backe from honour And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying If Balak would give me his housefull of silver and gold I cannot goe beyond the mouth of Iehovah to doe good or evill out of mine owne heart what Iehovah shall speake that will I speake And now behold I goe unto my people Come I will counsell thee what this people shall doe to thy people in the latter daies And hee tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the o 〈…〉 cles of God and knew the knowledge of the Most high which saw the vision of the Almightie falling and having his eyes uncovered I shall see him but not now I shall behold him but not nigh There shall proceed a starre out of Iakob and a scepter shall rise out of Israel and shall smite thorow the corners of Moab and shall unwall all the sons of Seth. And Edom shall be a possession and Seir shall be a possession for his enemies and Israel shall doe valiantnesse And hee shall have dominion out of Iakob and shall destroy him that remaineth out of the citie And he looked on Amalek and he tooke up his parable and said Amalek was the first of the nations but his latter end shall be that he perish for ever And he looked on the Kenite and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Neverthelesse Kain shall be wasted untill Ashur shall carry thee away captive And hee tooke up his parable and said Alas who shall live when God doth this And ships shall come from the coast of Kitim and shall afflict Asshur and shal afflict Heber and he also shall perish for ever And Balaam rose up and went and returned to his place and Balak also went to his way Annotations HE went not as at other times or not at this time as the time before which the Greeke translateth according to his custome to meet with inchantments This sheweth that all his former altars and sacrifices and consultations with the Lord were by that wicked art of inchantment or observing of fortunes such as the Prophets and diviners of the nations used Deut. 18. 10. 14. Which thing he now left as seeing it not availeable for his purpose but that his evill heart was not changed appeareth by his going with the King to mount Peor to see if from thence he might curse Israel by his commanding of altars and sacrifices as before Numb 23. 27 30. and by his pestilent counsell which he gave the king after this for the destruction of Gods people Numb 31. 16. Rev. 2. 14. set his face toward the wildernesse where Israel lay encamping that he might as it were prevent God and suddenly utter a curse against his people The Chaldee paraphraseth he set his face towards the Calfe that Israel had made in the wildernesse Exod. 32. as if looking upon their sinnes hee thought for them he might have cursed Israel and so in Targum Ierusalemy it is explained He set his face toward the wildernesse and remembred concerning them the worke of the Calfe and would have cursed Israel Vers 2. abiding in tents or dwelling which the Greeke translateth camping or having their armie or lâ—â—â—er The order wherein God had placed the armies of Israel about his sanctuary Numb 2. they alwaies kept when they pitched in the wildernesse the sight whereof astonished the enemie so that he could not curse them as hee desired but blessed them the third time the Spirit of God was upon him that is as the Chaldee explaineth it the spirit of prophesie from before the Lord rested upon him and as Sol. Iarchi here noteth it came into his heart that he should not curse them The like phrase was before in Numb 11. vers 26. the Spirit rested upon them and they prophesied and againe in vers 29. would God that all the Lords people were prophets and that the Lord would put his Spirit upon them This was Gods powerfull worke changing Balaams heart when he intended evill as when Saul and his messengers went with an evill purpose to have taken David in Naioth the Spirit of God was upon them and they also prophesied 1 Sam. 19. 19 20 23. And when wicked men being thus over-ruled uttered divine oracles as now Balaam did they spake not of themselves as it is said of the holy Prophets For prophesie came not at any time by the will of man but holy men of God spake being moved or carried by the holy Ghost 2 Pet. 1. 21. Vers. 3. he tooke up his parable that is prophesied see Numb 23. 7. assuredly saith or affirmeth averreth a word appropriate to the oracle of God which is a faithfull saying 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne preface avouching the truth and constancie of it from God against whose will the more he strugleth the stronger he is resisted the man whose eye is open which the Chaldee expoundeth the man that is faire sighted that seeth well the Greeke translateth the true man hee seemeth hereby to signifie that he was a Prophet who in old time was called a Seer 1 Sam. 9. 9. Shethum the originall word used only here and in vers 15. is of contrary signification to Sethum that is closed or shut up howbeit some take it to be of the same meaning which may then be explained thus The man who had his eye shut but now open And eye is put for eyes understanding the eyes of his minde opened by the spirit of prophesie though some of the Hebrewes as Iarchi here observeth have from hence conjectured that Balaam was blinde of one eye Vers. 4. the oracles of God or the sayings of God as the Chaldee saith the word from before God but the Greeke translateth strong oracles because God in Hebrew El is so named of being strong or mightie vision of the Almightie or of the Alsufficient that is as the Greeke translateth of God falling understand into a trance or deep sleepe or falling on my face to the ground for even the holy men of God when they saw divine visions used to fall downe on their faces and into deep sleepes as dead men So a deepe sleepe or trance fâ—ll upon Abraham Gen. 15. 12.
and Daniel was afraid and fell on his face and was in a deepe sleepe on his face toward the ground Dan. 8. 17 18. and Iohn fell at his feet as dead Rev. 1. 17. and Ezekiel fell on his face Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men they are said to fall or lye downe as did Saul 1 Sam. 19. 24. And in this place of Balaam the Chaldee translateth it lying downe the Greeke in a sleepe so after in vers 16. eyes uncovered or unvailed to wit to see the vision as the Chaldee saith and it was revealed unto him Vers. 5. How goodly or how good which word implieth profit pleasure beauty joy delight c. See the Notes on Gen. 1. 4. thy tents in Greek thy houses or dwellings but tents are a moveable habitation fitting the people of God in this world Hebr. 11. 9. and a warlike life Ier. 6. 3. Afterward the Church is called the tents of Iakob Mal. 2. 12 and the tents of Iudah Zach. 12. 7. And lakob their fâ—ther is noted to have dwelled in tents Gen. 25. 27. Moreover when this people were seated in Canaan their dwelling places were called their Tents 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church not only then present but throughout all ages thy tabernacles or thy habitacles dwelling places which have their name of vicinitie or neerenesse together This therefore noteth the communion of the Church with Christ and one with another and is by Targum Ionathan expounded the Tabernacle of the congregation which is set among you and your tabernacles which are round about it O house of Israel O Israel that is O Israelites The Church is named after their father Iakob and Israel Iakob is their name in respect of their owne infirmitie whereupon it is said Feare not thou worme Iakob Esay 41. 14. and by whom shall Iakob arise for he is small Amos 7. 2. 5. but Israel is the name of their power and prevailing with God and men See the Annotations on Gen. 32. 28. Vers. 6. spred forth or stretched out implying both length and bredth and large extent of Israels habitations compared therefore to valleyes or bournes which are long large pleasant to behold and watered with rivers whereby they are fruitfull as Song 6. 11. as Gardens which are inclosed set with pleasant and wholesome plants and by rivers are made alwaies fresh greene and fruitfull Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits Song 4. 12. 16. Esay 61. 11. by the river in Greeke by rivers whereby the gardens are made greene and fruitfull without which they wither Therefore when God threatneth judgement to Israel he saith ye shall be as a garden that hath no water Esay 1. â—0 and promising mercy he saith Thou shalt be like a watered garden Esay 58. 11. Hereby was signified that river of God full of water Psal. 65. 9. the river the streames whereof make glad the citie of God Psal 46. 4. even the Word and Spirit of the Lord which refresheth and comforteth his people as it is written Their soule shall be as a watered garden and they shall not sorrow any more at all Ier. 31. 12. Lign-aloes-trees or as some thinke Santalltrees in Hebrew Ahalim which hath affinity with the â—ame of Aloes derived of it The Greeke translateth it Tents but the Chaldee Spices The Ligâ— aloes is a tree growing in Arabia and India which giveth a sweet odour and is like the Thyine wood mentioned in Revel 18. 12. and is here used to signifie the good fame of the Church and report of her graces which is as a sweet smell Ieâ—â—â—â—â— hath planted this signifieth the excellencie of this tree above others and the growth in the n 〈…〉 ll place where it best prospereth so the Cedars are said to be planted by him in Psal. 104. 16. and he is the Planter of his Church Ier. 2. 21. 〈◊〉 by the waters The Cedar is one of the goodliâ—st trees for talnesse bignesse strength and durance with the timber of it the Temple was built 1 King 6. 9 10. by the waters it best flourisheth and signifieth the glory of the kingdome of Israel as it is written of the kingdome of Assyria Behold the Assyrian was a Cedar in 〈…〉 non with faire branches and with a shadowing shrend of an high stature c. The waters made him great the deepe â—et him up on high with her rivers running reâ—â—â—d about his plants c. Ezek 31. 3 4. See also Psal. 1. 3. Vers. 7. Hee shall poure waters or water shall flow out of his buckets speaking of Israel This parable is translated by the Greeke Interpreters thus There shall come forth a man out of his seed and shall have dominion over many nations and his kingdome shall be higher than Gog and his kingdome shall be increased And by the Chaldee Paraphrast thus There shall grow up a King which shall be anoiâ—ted of his sonnes and shall have dominion over many peoples and his King shall be mightier than Agâ—g and his kingdome shall be exalted And Targum Ionathan expoundeth it to the like effect and the exposition accordeth with other Scriptures which speake of the propagation of children by the similitude of waters fountaines eisternes and the like as Heare yee this O house of Iâ—kob c. which are come forth out of the waters of Iudah Esay 48. 1. and yee of the fountaine of Israel Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage saith Drinke waters out of thine owne cisterne and running waters out of thine owne well Let thy fountaines be dispersed abroad and rivers of waters in the streets Let them be onely thine owne c. Prov. 5. 15. 18. And againe speaking of the harlot he saith Stollen waters are sweet Prov. 9. 17. Thus Balaam prophesieth here of Israels great increase and of the glorie of their kingdome in David and Solomon but chiefly in Christ. Otherwise by waters may be understood the Word and Spirit of God as Ioh. 3 5. and 4. 10. and 7. 38 39. which should plentifully be poured out in the Church that they might with joy draw water out of the wells of salvation as Esay 12. 3. his seed in many waters this seed may be understood as before of children and many waters of many peoples as in Revel 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne sowen in watry moist and fruitfull places to bring forth much increase as Blessed are yee that sow beside all waters that send forth thither the sect of the Oxe and the Asse Esay 32. 20. higher than Agag the King of the Amalekites whom Saul the King of Israel subdued 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek as Pharaoh was to all the Kings of Aegypt
so the rest though they be ten c. and the residue of the goods are the brethrens If the brethren have sold or mortgaged their fathers lands the daughter taketh her livelihood from the purchasers even as a creditor taketh his debt of the purchasers Who so commandeth at his death that they should give his daughters no livelihood of his goods they doe hearken unto him for this is not of the nature of a dowrie Maimony tom 2. treat of Wives ch 18. sect 1. c. and ch 20. sect 1. c. Vers. 12. this mountaine of Abarim There were many mountaines of Abarim Num. 33. 47. by this mountaine therefore is meant one speciall which was called Nebo which was in the land of Moab over against Iericho Deut. 32. 49. And they were called Abarim of the fords or passages which were by them over Iordan into the land of Canaan Wherefore the Greeke version saith Goe thou up into the mountaine which is on this side Iordan of mount Naban or this mount Nabais And Mos. Gerundens explaineth it thus The mountaine of Abarim is mount Nebo as is expounded in Deut. 32. and is so called because it is by the fords of Iordan where they passe over into the land of Canaan see the land the land of Canaan saith the Greeke and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses to see the land a farre off and salute the same as the faithfull fathers are said to doe the promises which they received not Heb. 11. 13. yet his desire and earnest suit unto the Lord was that he might have gone over and seene it but he would not grant it him because he had sinned and God had denounced his death before Deut. 3. 23. 26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described Vers. 13. be gathered unto thy peoples in Greeke be added unto thy people meaning that he should die there and be buried Deut. 32. 50. and 34. 5 6. and his soule should be gathered unto his godly forefathers see Num. 20. 24. Vers. 14. For ye rebelled or For as much as yet rebelled against my mouth that is as the Greeke and Chaldee expound it against my word so in Num. 20. 24. to sanctifie me that is which word and commandement of mine was that ye by faith should sanctifie mee but yee sanctified mee not Wherefore the Greeke here translateth ye sanctified me not and so it is explained in Deut. 32. 51. because ye sanctified me not Meribah of Kadesh or strife of Kadesh as the Greeke translateth it of the contradiction of Kades the Chaldee the strife of Rekam By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51. V. 15. of the spirits of all flesh the Greeke translateth of the spirits and of all flesh so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome knowledge grace c. as spirits are used for spirituall gifts in 1 Cor. 14. 12. set or visit that is provide constitute for Bishop or overseer who therfore is called in v. 17. a shepherd or Pastor Though for the peoples sake the Lord was angry with Moses and would not let him goe into the good land Deut. 4. 21. yet such was Moses love unto them and care for their welfare that he procureth what in him lieth their good after his decease by having a faithfull governour set over them of God which is a blessing unto a land or people Eccles. 10. 17. Vers. 17. goe out before them by this phrase of going out and comming in and that which followeth leading out and bringing in is signified the administration of the officer and government of his people both in time of peace and of warre wherefore when Moses was old and the time of his administration expired he said I can no more goe out and come in Deut. 31. 2. So the Priests administration in the Lords house is called a going in thereto 1 Chron. 24. 19. The similitude is taken from a shepherd whose dutie is to goe before the sheepe and to lead them out that by his guidance they may goe in and out and sinde pasture as is spoken of our great shepherd the Lord Iesus whom this Iesus the successor of Moses prefigured Iohn 10. 3 4 9. which have no shepherd or no Pastor w ch estate is miserable as is noted of our Saviour that when he saw the multitudes he was moved with compassion on them because they fainted were scattered abroad as sheep having no shepherd Mat. 9. 36. Vers. 18. Iosua the son of Nun in Greeke Iesus the son of Naue so in the new Testament he is called Iesus Act. 7. 45. Heb. 4. 8. the spirit to wit the spirit of God meaning the gifts and graces of the Spirit as wisdome Deut. 34. 9. and the like The Chaldee expoundeth it the spirit of prophesie and Targ. Ionat. saith the spirit of prophesie from before the Lord remaineth upon him w ch accordeth with Num. 11. 24. But whether in prophesie or other graces he was but a shadow of Iesus the son of God to whom he gave not the spirit by measure Iob. 3. 34. lay thine hand or impose thine hand that is thine hands as the Greeke translateth and as Moses after sheweth in vers 23. which was a signe of his calling and ordination to his office as in Numb 8. 10. with which also it seemeth he received a greater measure of the Spirit as it is said And Iosua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him Deut. 34. 9. Vers. 19. charge thou him or command him give him a charge for the faithfull executing of his office such as we reade of in Deut. 31. 7 8. Besides that which was now done by Moses God himselfe did after give him a charge in the Tabernacle Deut. 31. 14 15. Vers. 20. give of thine honour or give that is put of thy glory or of thy Majestie whereby the gifts fitting the government of Israel seeme to be meant as wisdome according to Deut. 34. 9. or some other exterior signe of his calling from God whereby the people might be obedient to him As it is said of Solomon when he sate on the throne of the Lord and all Israel obeyed him that the Lord magnified Solomon exceedingly before the eyes of all Israel and gave upon him the honour of the kingdom or royall majestie such as had not beene on any king before him in Israel 1 Chron. 29. 23 25. And the contrary is spoken of Antiochus that vile person they shall not give upon him the honour of the kingdome but he shall come in peaceably and obtaine the kingdome by slatteries Dan. 11. 21. The Chaldee translateth thou
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
tribe of Levi onely but every particular man of all that come into the world whose spirit maketh him willing and giveth him understanding with knowledge to separate himselfe to stand before the Lord to minister unto him and to serve him to know the Lord and walke aright as God did make him and that he breake from off his necke the yoake of many inventions which the sonnes of Adam have sought out Eccles 7. 29. behold this man sanctifieth himselfe holy of holies and the Lord will be his part and his inheritance for ever and for ever and ever and will vouchsafe unto him in this world the things that shall be sufficient for him even as hee did vouchsafe unto the Priests the Levites Behold David saith in Ps. 16. 5. The LORD is the portion of my part and of my cup thou susteinest my Lot Maimony in the Release and Iubilee ch 13. s. 13. Vers. 3. the Priests due Hebr. the judgment or right of the Priests which the Chaldee expoundeth due unto the Priests and so the word judgment is elsewhere used for dutie Psal. 81. 5. slay a slaughter that is kill any beast for common food The originall word generally signifieth no more than to kill a beast as is noted on Gen. 31. 54. and in speciall to kill for sacrifice unto God But the large meaning is here to be chosen for it agreeth not with the former lawes in Leviticus touching sacrifices that the Priests should have the cheekes c. and the generall exposition of the Hebrewes is that this is meant of common meats oxe or sheepe implying goats also for that is usually comprehended under the name sheepe or lamb that hee or and he that is every one of the people shall give give unto the Priest Hereupon these are called gifts Of them the Hebrewes write It is commanded to give of every cleane beast that is killed unto the Priest the shoulder the two cheekes and the maw Deut. 18. 3. and these in every place are called gifts And this commandement is in use continually whether when there is a Temple or not and in every place whether within the land of Israel or without it and it is to be of common things not of things sanctified If it bee doubtfull whether the beast be a firstling these gifts must be given out of it if it be a firstling that is all the Priests Num. 18. 15. and if it bee not a firstling these gift 〈◊〉 out of it for the Priest Gifts are due of none but cleane beasts onely as it is said WHETHER OXE OR SHEEPE c. whether it bee killed for mans meat or for to feed infidels or dogs or for medicine these gifts are due of it If a Proselyte have a beast killed if it were before he was joyned he is free if after he were joyned hee is bound to give these gifts In a place where no Priests be they may priz◠the gifts and eat them and give the price to any Priest that they will If he will give these gifts to one Priest hee may or if he will divide them he may not give halfe the maw to one or halfe the shoulder but the shoulder to one and the maw to another and the cheekes to them both that is to each of them one If a priest will sell his gifts he may or give them to an Infidell c. for there is no holinesse in them at all The Priest may not violently take the gifts nor aske them with his mouth but he receives them when they are given him with honour c. Maimony in Biccurim or first-fruits ch 9. s. 1. c. the shoulder the right shoulder saith Maim ibidem s. 18. and they may not plucke off the wooll or flay them but give them with their skin and with their wooll Vers. 4. The first fruits of these see the Annotations on Exod. 22. 29. and Numb 18. 12. These were called by the Hebrewes the great heave-offering and it was to be given they say to the Priest whether it were cleane or uncleane though the corne or oile were all uncleane before it was separated the owner was bound to separate out of it an heave-offering and give it to the Priest If it were cleane the Priest did eat it if uncleane they used it for burning c. And whosoever separated the great Heave-offering or the heave-offering of the tithe hee blessed God before he separated it after the manner as he used to blesse for doing all the commandements Maim in Trumoth c. 2. s. 14 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece Of this there is no measure set by the Law but by the Hebrew Doctors they might not give lesse than one of sixtie the sixtieth part as of other first-fruits is noted on Exod. 22. 29. And this is not due but in the land of Israel as the first-fruits of the corne and of common beasts not of holy And of sheepe onely male and female for their wooll is meet for cloathing He that separateth the first of his fleece and it be lost is indebted for afterward untill he give it unto the priest He that saith all my fleece be first-fruits his words must be confirmed Who so hath many fleeces of first-fruits and would divide them among the priests hee may not give lesse to every one than the weight of five shekels of white wooll enough for a little coat Maim in Biccurim c. 10. Vers. 5. to stand to minister in the name c. the Greeke interpreteth it to stand before the Lord thy God to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty because God had called the Priests from worldly affaires to serve him and to minister and sow unto his people spirituall things therefore they should reape the peoples carnall things as 1 Cor. 9. 11 13. By standing is noted their manner of service as is observed on Deut. 10. 8. and their continuance in the same as Psal. 119. 91. Vers. 6. a Levite This is spoken generally and so implieth either Priest or ordinary Levite who served by their courses but might at other times come up and serve voluntarily have their portion with their brethren of thy gates that is as the Greeke and Chaldee doe translate of thy cities For the Levites dwelt dispersed in the tribes of Israel Ios. 21. he sojourned his dwelling in the cities is called a sojourning as a stranger for that the priests had no inheritance with Israel v. 1. but the Israelites gave them of their inheritance cities to dwell in and the suburbs for their cattell Num. 35. 2 3. shall chuse to have his Tabernacle or Temple and publike worship there see Deut. 16. 2. and 12. 5. Vers. 7. shall minister Although the Priests and Levites ministred in their courses whereinto they were distributed and unto which they were bound 1 Chron. 24. and 25. yet if any would
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
death 2 Sam. 1 8 9 10. CHAP. XXVI 1 The profession of him that offereth the â—aâ—ket of First-fruits 12 The confession of him that hath given his third yeeres Tithes 16 The covenant betweene God and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it shall be when thou art come into the land which Iehovah thy God giveth unto thee for an inheritance and thou possessest it and dwellest therein That thou shalt take of the first of all the fruit of the earth which thou shalt bring of thy land which Iehovah thy God giveth unto thee and shalt put it in a basket and shalt goe unto the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt come unto the Priest which shall be in those dayes and shalt say unto him I professe this day unto Iehovah thy God that I am come into the land which Iehovah sware unto our Fathers for to give unto us And the Priest shall take the basket out of thine hand and shall set it downe before the Altar of Iehovah thy God And thou shalt answer and say before Iehovah thy God A Syrian ready to perish was my Father and he went down into Egypt sojourned there with a few men and became there a nation great mighty many And the Egyptians evill intreated us and afflicted us laid upon us hard servitude And we cried out unto Iehovah the God of our Fathers and Iehovah heard our voice and saw our affliction and our labour and our oppression And Iehovah brought us forth out of Egypt with a strong hand and with an out-stretched arme and with great terriblenesse and with signes and with wonders And he hath brought us into this place and hath given unto us this land a land flowing with milke and honey And now behold I have brought the first fruit of the land which thou Iehovah hast given unto mee and thou shalt sâ—t it downe before Iehovah thy God and shalt bow downe thy selfe before Iehovah thy God And thou shalt rejoyce in all the good which Iehovah thy God hath given unto thee and unto thine house thou and the Levite and the stranger that is in the midst of thee When thou hast made â—n end of tithing all the tithe of thy revenue in the third yeere the yeere of tithe and hast given it unto the Levite to the stranger to the fatherlesse and to the widow that they may eat within thy gates and be filled Then thou shalt say before Iehovah thy God I have put away the holy thing out of mine house and also have given it unto the Levite and to the stranger to the fatherlesse and to the widow according to all thy commandement which thou hast commanded me I have not transgressed thy commandements neither have I forgotten I have not eaten thereof in my mourning neither have I put away ought thereof for the uncleane neither have I given ought thereof for the dead I have hearkened to the voice of Iehovah my God I have done according to all that thou hast commanded me Looke downe from the habitation of thine holinesse from the heavens blesse thy people Israel and the land which thou hast given unto us as thou swarest unto our fathers a land that floweth with milke and hony This day Iehovah thy God hath commanded thee to doe these Statutes and Iudgements and thou shalt keepe and doe them with all thine heart and with all thy soule Thou hast avouched Iehovah this day to be unto thee for a God and to walke in his waies and to keepe his Statutes his Commandements and his Iudgements and to hearken unto his voice And Iehovah hath avouched thee this day to be unto him for a people of peculiar treasure as hee hath spoken unto thee and to keepe all his Commandements And to give thee to be high above all nations which he hath made in praise and in name and in beautifull glory and that thou maist be an holy people unto Iehovah thy God as he hath spoken Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fiftieth Lecture of the Law see Gen. 6. 9. WHen thou art come or When thou shalt become possessest it Hee sheweth that they were not bound to bring the first fruits till the land were subdued and parted among them saith Sol. Iarchi on this place Vers. 2. of the first or of the beginning which the Greeke translateth of the first fruit of the fruits of thy land meaning of those which were first ripe them they were to honour God with in the first place and to shew their thankfulnesse for his blessings that so they might be sanctified and increased unto them Pro. 3. 9. 10. These first-fruits were to be separated before all other as is noted on Numb 18. 13. And Sol. Iarchi scanneth the words thus Of the first and not all the first for all fruits were not bound to give the first-fruits but the seven sorts onely for which the land of Israel is commended in Deut. 8. 8. the like is said by others of them They bring no first-fruits save of the seven kindes spoken of in commendation of the land Deut. 8. and they are wheat and barley and grapes and figs and pomgranats and olives and dates and if one bring any besides these seven sorts they are not sanctified They bring not of the Dates that grow on Mountaines nor of the fruits that grow in Vallies nor of Olives which are not of the choisest but of the dates that grow in vallies and of the fruits that grow on mountaines because they are of the choisest or best They bring no first-fruits of liquors save of olives and of grapes onely for it is said OF THE FRVIT OF THE LAND and not of the liquor and if one bring of the liquors they receive them not of him They that dwell neere to Ierusalem bring figs and grapes that are moist and they that dwell farre off bring them dried Maimony tom 3. in Biccurim chap. 2. sect 2 3 4. The first-fruits have no measure set by the Law but by the words of our wisemen he must separate one of sixty And hee that will make all his field first-fruits may so doe If he have separated his first-fruits and returneth and addeth more unto them that which he addeth is as the first-fruits Ibidem sect 17 18. giveth or is giving unto thee the Greeke addeth by lot or for inheritance this was the land of Canaan the seat of Gods Church and figure of a better inheritance by Christ the first-fruits whereof which are the graces or the first-fruits of the Spirit Rom. 8. 23. are to be brought unto the Lord that they may be accepted in Christ. Yea wee our selves whom he hath begotten with the word of Truth that wee should be a kinde of first-fruits of his creatures Iam. 1. 18. are to present our bodies unto him and our reasonable service Rom. 12. 1. The Hebrewes say If one bring first-fruits
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ— with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephâ—â—axan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â— compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â— 14. princes rulers or priâ—â—e counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. 〈◊〉 Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â— Isâ— 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
of thy salvation and firmly sustain me with a free spirit I wil teach trespassers thy wayes and sinners shall convert unto thee Deliver me from blouds O God the God of my salvation my tongue shall shout thy justice Lord thou shalt open my lips and my mouth shall shew forth thy praise For thou delightest not sacrifice else would I give it burnt offering thou wilt not contentedly accept The sacrifices of God are a broken spirit a heart broken and contrite O God thou wilt not despise Doe well in thy good pleasure unto Sion build thou the wals of Ierusalem Then shalt thou delightfully accept the sacrifices of justice the burnt offering and the whole oblation then shall they offer up bullocks upon thine Altar Annotations HE had gone in to wit into the chamber as Iudg. 15. 1. that is had lien with as the phrase importeth Gen. 6. 4. and is expressed 2 Sam. 11. 4. Bathsheba the daughter of Eliam 2 Sam. 11. 3. called also Bathshua daughter of Ammiel 1 Chron. 3. 5. She was wife to Captaine Urijah the Hittite and whiles her husband was at the leager of Rabbah David lay with her and she being with child he first sought to cover his fault by sending for Vrijah home that he might be esteemed the father which not succeeding he sent him backe with privie letters to Ioab the Generall for to procure his death Which being done David married his wife Bathshebah so thinking to cloake his sinne But God was displeased and sent Nathan to reprove David whereupon he repented and made this Psalme for an example unto and comfort of sinners See the historie at large 2 Sam. 11. and 12. Vers. 4. much wash mee or multiply wash mee that is thorowly wash me againe and againe He applieth the washings used in the Law Lev. 11. 25. 32. Exod. 19. 10. Num. 19. 19. to the spirituall washing from sinne in the bloud of Christ Rev. 7. 14. 1 Ioh. 1. 7. So after in verse 9. and Ier. 4. 14. The Hebrew Hereb or Harbeh multiply is used for much as 2 King 10. 18. where it is opposed to little And that which in one place is written harboh multiply in another is la-rob and rabbah much as 1 King 10. 10. with 2 Chron. 9. 9. 2 Sam. 8. 8. with 1 Chron. 18. 8. Vers. 5. I know or acknowledge So Isa. 59. 12. Ier. 3. 13. Vers. 6. Against thee or Vnto thee onely This is either because he concealed his sinne from men but could not from God 2 Sam. 12. 12. or that onely God could remit the punishment of his sin Isa. 43. 25. So Psal. 41. 5. I have sinned and so am deprived of the glory of God as Rom. 3. 23. that which is evill c. which displeaseth thee This hath reference to 2 Sam. 11. 9. and 11. 27. that thou maiest be just that is thou hast suffered me to fall into sinne that thou maiest be just or justified in whatsoever thou hast spoken for the salvation of thy servant or punishment of my sinne 2 Sam. 12. 10. For the injustice of man commendeth the justice of God Rom. 3. 4 5. or it may have reference to the former words I know and acknowledge my sinne that thou maist be just when thou speakest or in thy speaking that is in thy words as Rom. 3. 4. so after in thy judging maist be pure or cleare sincere unreproveable and consequently maist win the victorin in judgement whereupon the Apostle according to the Greeke version saith maist overcome Rom. 3. 4. The Hebrew Zacah also in the Syriak tongue is used for overcomming Vers. 7. in iniquitie the perversenesse or vitiosity of nature commonly called originall by the Apostle inhabiting sinne Rom. 7. 17. whereby all men are carnall sold under sinne Ioh. 3. 6. Rom. 7. 14. The Chaldee calleth it the sinne of evill concupiscence This David maketh the fountaine of all his actuall sinnes painfully brought forth borne with sorrow The Hebrew signifieth the painfull travell of child-birth Isa. 26. 17 18. and 51. 2. Psal. 29. 9. conceived or was warme in heat as Gen. 30. 38. 39 41. Vers. 8. the inward parts or the covered parts the heart roots where wisdome is seated of God Iob 38. 36. named in Hebrew of covering plaistering or pargetting the secret or the closed place which being referred to the person meaneth the heart which God reneweth Ezek. 36. 26. and wherein he writeth his lawes Heb. 8. 10. And thus the Chaldee expoundeth it the close place of the heart which the Apostle calleth the hid man of the heart 1 Pet. 3. 4. or if it be referred to the thing it meaneth the secrets of wisedome Iob 11. 6. the wisedome of God in a mysterie the hid wisdome manifested by the Gospell 1 Cor. 2. 7. And thus the Greeke applieth it saying the unmanifest and hid things of wisdome thou hast manifested to me hast made or wilt make me know thus he riseth by faith out of his sin being taught wisdome of God Vers. 9. Thou wilt purge me from sinne or prayer-wise Purge thou me from sinne or make me sinlesse expiate or purifie my sinne Prayers are often made in this manner as with assurance that they shall be performed See the note on Psal. 17. 8. Eizop or hyssop of the Hebrew Ezob and Greek hyssopos an herbe or tree growing out of the wall 1 King 4. 33. appointed in the law for to sprinkle and cleanse with Exod. 12. 22. Num. 19. 6. 18. Lev. 14. 4. 6. 49. Heb. 9. 19. and the sprinkling with it was the last part of the purification of the uncleane here used to signifie the ful cleansing from sinne by the bloud of Christ Heb. 9. 13 14. whether it were that herb which we now call eizop or no is uncertaine The Childee paraphraseth Thou wilt sprinkle me like a Priest which sprinkleth the uncleane with the purifying waters with hyssop with the asbes of a heifer and I shall be cleane wash me another legall rite for purifying the uncleane Lev. 14. 8. and 15. 5. 8. 13. 22. figuring our sanctification Heb. 10. 22. Tit. 3. 5. Isa. 4. 4. Vers. 10. to heare joy the joyfull tidings of the forgivenesse of my sins bones that thou hast crushed or brayed nothing hereby the greatnesse of his griefe and affliction Iob 2. 2. 5. and 30. 17. and 33. 19. 21. Psal. 38. 4. Vers. 11. Hide thy face that is regard not my finhes to visit them on me See the contrary Psal. 90. 5. and 109. 14 15. Ier. 16. 17. Vers. 12. firme spirit a spirit ready prepared stedfast and certaine The like is applied to the heart Psal. 11 2. 7. and 57. 8. Vers. 13. from thy face or from thy presence This was an effect of Gods utmost anger against sinners 2 Kings 24. 20. Ier. 7. 15. and 52. 3. Gen. 4. 16. thy spirit of holinesse thy holy Ghost which the Chaldee expoundeth thy holy spirit of Prophesie Vers. 14. the joy of thy salvation the joy
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread â—o 〈◊〉 armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌ„g saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâ—thar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
spoile Compare Luke 3. 14. powerfull wealth riches see Psal. 49. 7. set not the heart that is doe not affect it or carefully regard it but use this world as though you used it not 1 Cor. 7. 31. So to set the heart is to regard or care for a thing 1 Sam. 4. 20. and 9. 20. 2 Sam. 18. 3. Exod. 7. 23. Prov. 22. 17. Vers. 12. Once Hebrew One meaning one time as Exod. 30. 10. and as is expressed Ios. 6. 3. So twise or two times Though it may also be interpreted one thing two things as achath is one thing Psal. 27. 4. The Greeke here saith Once spake God these two things have I heard Vers. 13. to man that is to every one as this phrase is opened Matth. 16. 27. Rom. 2. 6. Rev. 22. 12. to his worke whether it be good or evill See the like in Prov. 24. 12. ler. 32. 19. Iob 34. 11. Ezek. 7. 27. 2 Cor. 5. 10. Ephes. 6. 8. Coloss. 3. 25. 1 â—er 1. 17. PSAL. LXIII David under persecution sheweth his thirst for God and comforts that he had found in him 10 His confidence of his enemies destruction and his owne safety A Psalme of David when he was in the wildernesse of Iudah O God thou art my God early will I seck thee my soule thirsteth for thee my flesh longeth ardently for thee in a land of drought weaâ—y without waters So as I did view thee in the sanctuary for to see thy strength and thy glory Because thy mercy is better than life my lips shall celebrate thee So will I blesse thee in my life in thy name will I lift up my palmes My soule shall be satisfied as with fat and â—atnesse and my mouth shall praise with lips of shouting joy When I remember thee on my beds meditate on thee in the night-watches That thou hast beene a helpfulnesse to mee and in the shadow of thy wings I shouted My soule cleaveth after thee thy right hand upholdeth me But they that seeke my soule for tumultuous ruine shall go into the lower parts of the earth They shall make him run out by the hands of the sword they shall be the portion of Foxes But the King shall rejoyce in God every one that sweareth by him shall glory but stopped shall bee the mouth of them that speake a lye Annotations WIldernesse of â—â—dah the forest of Hareth 1 Sam. 22. 5. or the wildernesse of Ziph 1 Sam. 23. 14. both which were in the tribe of Iudah Vers. 2. early this noteth care and diligence Iob 8. 5. Hos. 5. 15. Psal. 78. 34. Prov. 1. 28. Luk. 21. 38. longeth ardently this word which is here only found seemeth to denote an earnest or hot appetite for meat as the former thirst is for drinke land of drought that is dry land for so the wilds or desarts were usually waterlesse Psal. 107. 33 35. Exod. 17. 1. Num. 20. 1 2. Ie◠〈◊〉 6. weary and consequently thirsty which is caused by wearinesse So Psal. 143. 6. Or wearisome to travell as the Greeke translateth it wailesse which none can goe in Vers. 3. the sanctuary or the sanctitie the holy place so called for the more reverence and because holinesse became that house Psal. 93. 5. for to see this may be meant of his present desire to behold it as in time past or as a continued speech of his passed comfort when I did behold thy strength thy strength and thy glory both these were seene in the Arke of the testimonie whence Gods oracles were uttered Exod. 25. 22. Num. 7. 89. called therefore the arke of Gods strength Ps. 132. 8. also his glory 1 Sam. 4. 21 22. See also Ps. 78. 61. and 105. 4. Vers. 4. celebrate land 〈◊〉 glorifie thee The Chaldee paraphraseth on this verse thus because thy mercy which thou wilt doe to the just in the world to come is better than the life which thou hast given to the wicked in this world therefore my lips shall land thee Vers. 5. So will I blesse thee to wit when thâ—â— restorest me againe 〈◊〉 sanctuary therefore 〈…〉 so it may be taken for◠〈◊〉 Sâ—â—â—â— me blesse thee in my life that i◠〈◊〉 I live 〈…〉 i as the Chaldee saith in my life in this world So Psal. 49. 19. and 104. 33. and 146. 2. lift up my hands that is pray which was with this gesture of holding up the palmes of the hands towards heaven as looking to receive a blessing So Iob 11. 13. Lam. 2. 19. and 3. 41. Psal. 141. 2. It is called also the lifting up of the hands Psal. â—8 2. and spreading out of the palmes Psal. 44. 21. and 88. 10. Vers. 6. fat or sâ—wâ—t and fatnesse Both words in the originall signifie fatnesse and hereby is meant satiety of pleasures so Ier. 31. 14. Psal. 36. 9. The Chaldee expoundeth it satisfied with thy law Vers. 7. when I remember or if I remember 〈◊〉 so oft as The Hebrew 〈◊〉 if is here used for when as also 1 Sam. 15. 17. So in Greeke e 〈…〉 of Matth. 6. 22. i◠〈…〉 an when Luke 11. 34. watches or oustâ—dies observations which were in the night as is expressed Psal. 90. 4. See the notes there Vers. 8. helpfulnesse that is a full helpe as Psal. 44. 27. of thy 〈…〉 gs which the Chaldee translateth of thy divine majestie So Psal. 57. 2. Vers. 9. eleaveth after thee this noteth love constancy and humility and union in the spirit for as man and wife cleaving together are one flesh Gen. 2. 24. so he that cleaveth to the Lord is one spirit 1 Cor. 6. 17. And this union commeth of the Lord who saith by the Prophet aâ— the girdle cleaveth to the loynes of 〈◊〉 man so have I tied to mee the whole house of Israel that they might be my people Ier. 13. 11. Vers. 10. for tumultuous ruine that is to bring my soule unto destruction or ruine See this word Psalme 35. 8. Vers. 11. They shall make him run out or They the enemies shall powre out him meaning some principall as Saul or every of his sees or Hee every one that seeks my soule shall be made run out that is his bloud shall be shed as waters Psal. 79. 3. A like phrase is used Ier. 18. 21. Ezek. 35. 5. The Greeke translateth They shall be delivered unto the hands of the sword hands that is the edge or force of the sword as Iob 5. 20. Ier. 18. 21. portion of foxes that is left unburied for foxes and other wild beasts to prey upon devoure So Sauls bloud flowed 〈◊〉 by the sword and his company slain on mo 〈…〉 G 〈…〉 lay for a prey to the beasts 1 Sam. 31. So Christs enemies slaine with the sword are eaten of ravenous fowles Rev. 19. 21. Vers. 12. But the King that is I who am King by Godâ— anointing 〈◊〉 Sam. 16. 12 13. and Christ the sonne of David 8. sweareth by him that is by God the Chaldee saith by his word
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast
26. 42. captivitie that is the company of captives or prisoners as Psal. 68. 19. See also Psal. 14. 7. Vers. 4. gathered away that is withdrawne ceased or asswaged as the Greeke interpreteth it So in Ioel 2. 10. the starres gather away that is withdraw their shining Vers. 5. Turne us to our former estate cause to cease or dissipate as Psal. 33. 10. Vers. 6. wilt thou draw that is continue see Ps. 36. 11. Vers. 7. wilt not thou turne and revive that is againe revive us See Psal. 71. 20. The Greeke saith O God thou turning wilt revive us For halo they read ha-al the letters transplaced Vers. 8. Shew us or Let us see that is enjoy Sâ— Psal. 50. 23. Vers. 9. the God or the Almightie Ael and let them not or that they turne not to folly that is to sinne see Psal. 125. 3. The Greeke saith and to them that turne the heart to him Vers. 10. that glory may dwell or glory shall dwell meaning that glory of God which we are destitute of by sinne Rom. 3. 23. shall be restored by grace in Christ and God will dwell among men and communicate with them his glory Rev. 21. 3 11. Isa. 60. 1. they are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Or by glory is meant Christ the salvation of God who dwelt in our land when the word was made flesh and men saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth Ioh. 1. 14. Vers. 11. are met that is come together which before seemed asunder and they have mutuall societie so meeting importeth Prov. 22. 2. Isa. 34. 14. The truth of Gods promises are in Christ fulfilled Luke 1. 68 69 c. Act. 13. 32 33. have kissed as friends use when they meet Exod. 4. 27. and 18. 7. a signe of concord love and joy So Christ is King of justice and of peace Heb. 7. 2. and the worke of justice by him is peace Isa. 32. 17. for being justified by faith men have peace towards God Rom. 5. 1. Luke 2. 14. Vers. 12. Faithfulnesse springeth or Truth buddeth out of the earth or land that is the land bringeth forth faithfull increase answerable to Gods blessings upon it The land figuring the minds of men Hebr. 6. 6 7 8. which by faith apprehend Gods mercy in Christ. from heaven the justice of God through faith not our owne justice which is of the Law Philip. 3. 9. Vers. 13. the good or good things that is the good gift of the holy Ghost to sanctifie his people as Luk. 11. 13. compared with Matth. 7. 11. See also the Note on Psal. 65. 5. our land our earthly nature sanctified brings forth good fruits in Christ Mat. 13. 23. See Psal. 67. 7. Vers. 14. Iustice shall goe or He will cause justice to goe before him will put her footsteps or will set her in the way of his footsteps which seemeth to meane a setled course of walking in vertue Or when he shall put his footsteps into the way PSAL. LXXXVI David strengtheneth his prayer by the conscience of his religion 5 by the goodnesse and power of God 11 Her desireth the continuance of former grace 14 Complaining of the proud he craveth some token of Gods goodnesse A Prayer of David BOw downe thine eare Iehovah answer me for I am poore afflicted and needy Keepe my soule for I am mercifull thou my God save thy servant that trusleth unto thee Be gracious unto me Iehovah for unto thee doe I call all the day Rejoyce the soule of thy servant for unto thee Lord lift I up my soule For thou Iehovah art good and mercifully pardonest and much of mercie to all that call upon thee Give eare Iehovah to my prayer and attend to the voyce of my supplications for grace In the day of my distresse will I call unto thee for thou wilt answer me There is none like thee among the gods O Lord and none like thy works All nations whom thou hast made shall come and bow downe themselves before thee O Lord shall glorifie thy Name For great art thou and dost marvellous things thou art God thy selfe alone Teach me O Iehovah thy way I will walke in thy truth unite my heart for to feare thy Name I will confesse thee O Lord my God with all my heart and will glorifie thy Name for ever For thy mercy is great toward me and thou hast delivered my soule from the lowest hell O God the proud are risen up against me and the assembly of violent men seeke my soule and they have not set thee before them But thou Lord art a God pittifull and gracious long suffering and much of mercie and truth Turne the face unto me and be gracious to me give thy strength to thy servant and save the son of thine handmaid Doe with mee a signe for good and let my haters see and be abashed because thou Iehovah hast holpen mee and comforted me Annotations A Prayer the like title is of Psalme 17. To Christ may this Psalme fitly be applied Vers. 2. mercifull or a gracious Saint pious holy See Psal. 4. 4. This tiâ—e God taketh to himselfe Ier. 3. 12. Vers. 4. Lift I up See the Notes on Psal. 25. 1. The Chaldee saith lift I up my soule in prayer Vers. 5. mercifully pardonest or art propitious a forgiver the Chaldee addeth of them which turne to the Law See Psal. 25. 11. Vers. 8. among the gods Though there be that are called Gods whether in heaven or in earth as there be many gods and many Lords yet unto us there is but one God c. 1 Cor. 8. 5 6. all the gods of the peoples are idols Psal. 96. 5. Or by gods may be meant Angels as the Chaldee here explaineth it and the Princes of the world and none to wit can doe workes like thine or no workes are like thy works Psal. 13 6. 4. Vers. 11. Vnite my heart apply and knit it to thy feare onely and that with simplicitie Vers. 13. hell or grave the state of death see Ps. 16. 10. Vers. 14. the proud Compare this with Psalm 54. 5. Vers. 15. pitifull or full of ruth mercie and tender love When Gods name was proclaimed before Moses this title with other was in it Exo. 34. 5 6. long suffering Hebr. long of nostrils that is of anger long ere thou be angry The nose and anger have one name in Hebrew see Psalm 2. 5. Vers. 16. son of thine handmaid that is borne thy servant of godly parents that were thy servitors Of Christ this also was true the sonne of Mary the Virgin the handmaid of the Lord Luk. 1. 48. See the like speech Psal. 116. 16. Vers. 17. Doe with me a signe or Shew it me that is So deale with me in my deliverance and preservation that I may have my selfe and may be to others a signe for
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
of brasse 1 Chron. 15. 19. the Harpes and Psalteries were of fine wood 2 Chro. 9. 11. These are called the instruments of musicke or of the song of the Lord 2 Chron. 7. 6. and David appointed them to be used continually before the Arke 1 Chron. 16. 4 5 6. and divided by lot the Levites which were Musicians into foure and twenty wards 1 Chron. 25. and they were by their courses to stand every morning to confesse and to praise the Lord and likewise at evening 1 Chron. 23. 30. And when Solomon had builded the Temple he continued therein the order set by David his father so that the Levites Singers and Musicians being arayed in white linnen having Cymbals and Psalteries and Harpes stood at the end of the Altar and with them an hundred and twenty Priests sounding with Trumpets and the Trumpeters and Singers were as one to make one sound to be heard in praising and confessing to the Lord 2 Chron. 5. 12 13. and 7. 6. and 8. 14. This order when it was interrupted by the sinne of the Iewes King Ezekias restored 2 Chron. 30. 21. that when the Burnt-offering began the song of the Lord began also 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-offering was finished 2 Chron. 29. 27 28. The same order of song and musicke continued in the second Temple after their returne from Babylon as appeareth by Ezra 3. 10 11. and Nehem. 12. 24 27 35 36 42 45. In the Psalmes of David we finde mention also of Flutes or Pipes and Timbrels and other Instruments used with songs of praise unto God Psal. 149. 3. and 150. 3 4 5. The Hebrew Doctors have recorded some things more particularly thus They said the song over all the Burnt-offerings of the Congregation which they were bound to offer and over the Peace-offerings of the solemne assemblie at the time when the wine the Dring-offering was powred out But the voluntarie Burnt-offerings which the congregation offered and the Drinke-offerings brought for them they said not the song over them A Levite that mourned might not serve or sing And there might not be fewer then twelve Levites standing upon the banke or stage every day to say the song over the sacrifice but they might alwayes have moe so many as they would And they said not the song but by mouth without instrument For the root or foundation of the Musicke is that it be a service by mouth And there were others standing there playing with instruments of Musicke And they played on Psalteries and Pipes and Harpes and Trumpets and Cymball There might not bee fewer than two Psalteries nor moe than six not fewer than two Pipes nor moe than twelve not fewer than two Trumpets nor moe than an hundred and twenty so many as were at the dedication of the Temple 2 Chron. 5. 12. Not fewer than nine Harpes but as many moe as they would and but one Cymball onely In all the dayes of the solemne feasts and at the new Moones there were Priests blowing with Trumpets in the houre of the sacrifice Numb 10. 10. and the Levites said the song The Trumpets were of silver and it was not lawfull to have them of other metall The Pipes which they played on were of Cane or Reed The Psalterie Nebel was an instrument like a bottle and it had strings and they played thereon Twelve dayes in the yeere they played on the Pipe before the Altar at the killing of the first Passover and at the killing of the second Passover and in the first good day of the Passover and in the first good day of the Retention or Pentecost and in the eight dayes of the Feast of Tabernacles Maimony in Misn. tom 3. in Cle hammikdash chap. 3. and Thalmud Bab. in Erachin chap. 2. These ordinances being ended by the comming of Christ who was to destroy the Citie and the Sanctuary and to cause the sacrifice and the oblation to cease Dan. 9. 26 27. it remaineth that now the Word of Christ dwell in us richly in all wisdome and that wee be filled with the Spirit speaking to our selves teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs singing with grace and making melodie in our hearts to the Lord Coloss. 3. 16. Ephesians 5. 18 19. SOLOMONS SONG OF SONGS IN ENGLISH METRE VVITH ANNOTATIONS AND REFERENCES TO OTHER SCRIPTVRES FOR THE EASIER VNDERSTANDING OF IT BY HENRY AINSWORTH PSAL. 45. 11. 12. 11 Heare ô daughter and see and bend thine eare and forget thy people and thy fathers house 12 And the King will covet thy beauty for he is thy Lord and bow-downe thy selfe to him EPHES. 5. 32. 23. 25. 26. 27. 32 This is a great mystery but I speake concerning Christ and concerning the Church 23 Christ is the head of the Church and he is the Saviour of the body 25 Christ also loved the Church and gave himselfe for it 26 That he might sanctifie and clense it with the washing of water by the word 27 That he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Imprinted in the yeere 1626. THE SONG OF SONGS CHAPTER I. The Song of Songs which is Solomons LEt him kisse me with the kisses of his mouth for thy loves are better then wine For the savour of thy good ointments thy name is an ointment powred-forth therefore the Virgins love thee Draw me wee will runne after thee the King hath brought me into his chambers wee will be glad and rejoyce in thee wee will remember thy loves more then wine the upright love thee I am blacke and comely ô ye daughters of Ierusalem as the tents of Kedar as the curtaines of Solomon Looke not upon me because I am blackish because the Sunne hath looked downe upon me the sonnes of my mother have beene angry with mee they made me the keeper of the Vine-yards my Vineyard which is mine I have not kept Tell me ô thou whom my soule loveth where thou feedest where thou makest to rest at noone for why should I be as one that turneth-aside unto the flockes of thy companions If thou know not ô thou fairest among women goe thy way forth by the footsteps of the flock and feed thy kiddes besides thy shepheards tents I have compared thee ô my love to the company-of-horses in the charrets of Pharaoh Thy cheekes are comely with rowes thy necke with chaines We will make for thee rowes of gold with speckes of silver While the King sitteth at his round-table my spikenard giveth forth the smell thereof A bundle of myrrh is my welbeloved unto me he shall lyeall-night betwixt my breasts A cluster of Cypres is my wel-beloved unto me in the Vineyards of Engedi Behold thou art faire my love behold thou art faire
thine eyes are as doves Behold thou art faire my beloved yea pleasant also our bed is greene The beames of our houses are Cedars our galleries of Brutin trees CHAPTER I. This may be sung as the 55 or 86 Psalme WIth kisses of his mouth let him kisse me Because thy loves then wine much-better be For thy good ointments odoriferous-sent Thy name it is a powred-forth ointment Therefore the Virgins they have loved thee Doe thou me draw run after thee will we Into his chambers brought me hath the King We will be glad in thee and joyfull-sing We will record thy loves the wine above They that are upright doe thee dearly-love O daughters of Ierusalem I am Blacke but am pleasing-comely with the same Like to the tabernacles of Kedar Like to the curtaines Solomons which are Looke not on me because that I am browne Because the Sun hath on me looked-downe The children of my mother they have beene Incensed against me with angry-teene To keepe the Vineyards they did me assigne I have not kept my Vineyard which is mine O my soules love tell me where thou feedest Where thou dost make thy flocke at noone to rest For why should I be like to one that goes Aside unto the flocks of thy fellowes If thou thy selfe know not ô fairest one Of womankind then forth get thou thee gone By footsteps of the flocke and thy yong-goates Feed thou besides the shepheards dwelling-cotes I have compared thee my love unto The horses troop in Charrets of Phar'oh Thy cheekes with rowes thy necke with chaines are deckt We will make thee gold rowes with silver speckt At his round table while the King doth sit My spikenard giveth-forth the smell of it A bag of myrrh my Loved is to me Betwixt my breasts lye-all-the-night shall he My Lov'd to me a cluster of Cypres That in the vineyards of Engedi is Lee thou art faire ô thou my dearest love Loe thou art faire thine eyes are as the dove Loe thou art faire ô thou my deare-loved Yea pleasant art greene also is our bed Beames of our houses of the Cedars be Our galleries are of the Brutin tree Annotations THe Song of Songs Songs and Psalmes are for the most part arguments of joy and gladnesse in them that sing and of their praises whom the songs concerne Iam. 5. 13. Ephes. 5. 19. Exod. 15. Iudg. 5. Esay 26. 2 Sam. 22. Psal. 66. 1. 2. 3. c. So this booke treating of mans reconciliation unto God and peace by Iesus Christ with joy in the Holy Ghost is called a Song which therefore the faithfull should learne to sing with understanding making melody in their hearts to the Lord when they feele themselves made partakers of his joy And it is intituled the Song of Songs that is the chiefest and most excellent Song as Christ whom it concerneth is called the King of Kings and Lord of Lords Rev. 19. 16. and 17. 14. that is the most high and mighty King and supreme Lord of all Solomon made a thousand Songs and five 1 King 4. 32. of all which this was most excellent yea and of all the Songs in the Scripture for this celebrateth the mysteries of Christ and his Church and the communion betweene them more amply and excellently then any other which is Solomons It is better to heare the rebuke of the wise then for a man to heare the song of fooles Eccles. 7. 5. but Solomon who made this Song in praise of Christ and of his Church surpassed all the Kings of the earth in riches and wisdome 2 Chron. 9. 22. hee was wiser then all men for God gave him wisedome and understanding exceeding much and largenesse of heart even as the sand that is on the sea shoore 1 King 4. 31. 29. and all the earth sought the face of Solomon to heare his wisedome which God had put in his heart 1 King 10. 24. There was none like him before him neither after him shall any arise like unto him 1 King 3. 12. It may also bee interpreted which belongeth to or concerneth Solomon understanding hereby Christ himselfe whom Solomon prefigured in Kingdome wisedome and glory And Solomon called in Hebrew Shelomoh but after the Greeke Solomon Matthew 1. 6. had his name of peace because he was a man of rest and God said of him Solomon shall be his name and I will give salom that is peace and quietnesse unto Israel in his dayes 1 Chronic. 22. 9 so hee had peace on all sides round about him 1 King 4. 24. Now Christ is our peace Ephes. 2. 14. even the Prince of peace Esay 9. 6. and he is called Solomon in this Song Chapter 3. 11. and David prophesying of Christs Kingdome intituled his Psalme For Solomon Psalme 72. Thus the penman of this booke being the wisest of all the Prophets and Christ whom it concerneth being the very wisedome of God 1 Cor. 1. 24. and greater then Solomon Matthew 12. 42. this Song is commended unto us by the Holy Ghost in the highest degree of excellency The Chaldee paraphraseth on this title thus Songs and hymnes which Solomon the Prophet the King of Israel uttered by the Spirit of prophesie before the Lord the Lord of all the world V. 2. Let him kisse me As the Scripture mentioneth the Bride the Bridegroome and the friends of them both the children of the bride chamber Ioh. 3. 29. Matthew 9. 15. so in this Song all these especially the two former are brought in as speakers every one of and unto other so declaring their mutuall desires loves and affections The Bride is the Church espoused to Christ and called the wife of the Lambe Rev. 21. 9. to whom shee is to be presented a chaste virgin 2 Cor. 11. 2. and this Church Christ loved and gave himselfe for it that he might sanctifie and clense it with the washing of water by the Word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such things but that 〈◊〉 should bee holy and without blemish Ephes. 5. 25. 26. 27. How be it before Christ came in our humanity the Church according to the â—â—conomical dispenlatio of God was as a child in her non age under tutors and governours untill the time appointed of the Father Gal. 4. 1. 2. kept under the Law shut up unto the faith which should afterwards be revealed which law was a Schoolemaster unto Christ Gal. 3. 23. 24. In this estate shee continued till faith came and then she being dead to the Law by the body of Christ was to bee maried unto another even to him who is raised from the dead that she might bring forth fruit unto God Rom. 7. 1. 4. So though our godly forefathers in the daies of the Prophets saw the promises a farre off and were perswaded of them and embraced them and did all obtaine testimony and were glorious through faith yet they received not the promise God having provided some better thing
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull
is faire and commendable among the unfruitfull trees and all the world knoweth it so the Lord of the world was faire and commendable among the Angels when he was revealed upon Mount Sinai at the time that hee gave the Law unto his people at that time I desired to sit in the shadow of his Divine majesty and the words of his Law were sweet to my palate and the reward of his precepts is reserved for me in the world that is to come Vers. 4. the house of wine that is either the wine celler the place where wine is kept or rather the banquetting house where wine is drunke For cellars are called the treasuries or store-houses of wine in 1 Chron. 27. 27. Wine besides that it slaketh thrist cheareth also the heart of man Psal. 104. 15. causeth him to forget his sorrow and misery Prov. 31. 6 7. comforteth the sicke by cherishing and augmenting the vitall spirits By this the Church signifieth encrease of grace from Christ as the fruit of the vine excelleth the fruit of the apple tree and is more comfortable unto the heart And as her troubles and tentations were increased so was his grace towards her for spirituall consolations for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. This house of wine is like that in Prov. 9. 1. 5. where wisedome having builded her house c. inviteth the simple to come and eate of her bread and drinke of the wine which she hath mingled Of the Hebrewes Iarchi expoundeth this wine house to be the Tabernacle of the congregration where the interpretation explanation of the Law is given answerable to which now is the assembly of the Saints though it may also be understood of Gods booke or Scripture the true wine-celler that affordeth spirituall comforts his banner or his standard a flag or ensigne spred abroad a warlike signe as in ch 6. 4. 10. the Church is said to bee terrible as an army with banners And the banner lifted up is a signe of fighting with ioy and victory as in Psal. 20. 6. We will shout-joyfully in thy salvation and in the name of our God we will set up the banner So Christs banner over her signified his defence and the victory which he giveth over all her enemies Sin Satan and the world also the signe that as all souldiers doe camp under their owne standards Num. 2. 2. so shee under the Gospell the ensigne of Christs love towards her love that wherewith Christ hath loved us 1 Iohn 4. 10. wherefore some reade it thus his standard was love toward me By love the Church is redeemed Ephes. 5. 25 by it everlasting consolation is given us and good hope through grace 2 Thess. 2. 16. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Romanes 5. 5. Vers. 5. Stay or Sustaine Strengthen Uphold ye me The Church in her soule sicknesse speaketh to her friends the Ministers of Christ and other Christians that they with the comfortable doctrines and promises of the Gospell applyed unto her conscience would stay and uphold her ready to fall as into a swowne through trouble of minde because of her owne infirmities and want of feeling of Christs grace and blessing Thus in figure when Isaak had blessed Iakob he saith with corne and wine I have sustained him Gen. 27. 37. Spiritually we are sustained and strengthned by the words and promises of Christ which comfort the heart quicken the spirit and strengthen faith when it is weake as it is said Be ye also patient stablish or strengthen your hearts for the comming of the Lord draweth nigh Iam. 5. 8. and I long to see you that I may impart unto you some spirituall gift to the end you may be established Rom. 1. 11. And example may be seene in Iudah when Ezekias spake unto their heart and said Bee strong and couragious c. for there be moe with us then with him with him is an arme of flesh but with us is Iehovah our God to helpe us and to fight our battels And the people stayed or rested themselves upon the words of Ezekias King of Iudah 2 Chron. 32. 6. 7. 8. Likewise in the Apostles who preaching the Gospell confirmed or stablished the soules of the Disciples Acts 14. 21. 22. and 18. 23. with flagons to weer of wine which at banquets was wont to bee distributed by flagons When David had brought the Arke of God into his place and had offred burnt-offrings and peace-offrings and blessed the people he dealt to every 〈…〉 of Israel both man and woman to every one a loafe of 〈◊〉 and a good peace of flesh and a flagon 1 Chr. 〈…〉 2. 3 meaning a flagons or pot of wine as flagons of grapes that is of wine made of grapes are mentioned in Hos. 3. 1. So here with flagons of the 〈◊〉 of grace and consolation which Gods people have distributed among them in the spirituall banquet of the Gospell doth the Church desire to be sustained Flagon are named for the wine in them as the cup for the wine therein Luk. 22. 20. The Hebrewes after their wonted manner apply this to the doctrine of the Law as the Chaldee paraphrast here saith Receive ye ô Moses and Aaron the voice of the words of the Lord out of the midst of the fire and bring me into the house of doctrine and sustaine me with the words of the Law wherewith the world is delighted But it is the Law which causeth the sicknes of the soule as the Apostle sheweth in Rom. 7. and the Gospell of Christ healeth it Luke 4. 18. strow me a bed or spread mee make me a couch boulster me up The originall Raphad signifieth properly to spread abroad as a bed to lye on Iob 17. 13. and so it is translated by the Greeke Stoibasate which is to strow a bed as they were wont with hearbes or to stuffe and boulfter up Thus it is of like meaning with the former word for they used beds and couches at banquets Amos 6. 4. Esth. 1. 5. 6. or it further signifieth her falling downe as into a swowne and as one not able to stand is to lye down on her couch which she desireth may bee made and boulstred with the apples the comfortable doctrines and fruits of Christ forementioned in verse 3. which the Chaldee explaineth the interpretation of the holy words which are sweet like the apples of the garden of Eden sicke of love in languishing with desire to enjoy the comforts of my beloved The Greek translateth it wounded of love The originall word signifieth also weaknesse as in Iudg. 16. 7. 11. This speech implieth a want of feeling and enioying the presence and comforts of Christ as by her after speech is manifest when she saith I adjure you ô daughters of Ierusalem if ye finde my beloved that ye tell him that
I am sicke of love Song 5. 8. And that soth is the Churches estate sometimes appeareth by Song 3. 1. 2. c. and 5. 6. And as love is one of the strongest affections Song 8. 6. 7. so the sicknesse which commeth it doth sore afflict and weaken the person as may be seene in that evill example of Amnon sicke of love for his sist 〈…〉 T 〈…〉 ar 2 Sam. 13. 1. 2. 4. This sicknesse ariseth in the heart by feeling the wrath of God due to us for finne and curse of his law Psal. 90. 8. and 38. 3. 5. 7. Dan. 9. 11. Rom. 7. 24. whereupon it is said The inhabitant shall not say I am sicke the people that dwell therein shall be forgiven their iniquity Esay 33. 24. and afflictions laid upon us for our humiliation Mic. 6. 13. Iob. 7. 18. and 30. 15. 1. 10. 6. Lament 3. 17. 18. Amos 6. 6. in which Christ sometimes as it were hideth himselfe from us Iob 13. 24. Psal. 77. 6. 7. 8. and 80. 3. 7. 19. The Church feeling and acknowledging her selfe sick seeking for the Physitian and is in the way to health for they that are whole need not a Physitian but they that are sicke Matt. 9. 12. And such as feele not their death in sin will not come unto Christ that they may have life Iohn 5. 40. who healeth all our sicknesses Psal. 103. 3. as he himselfe was a man of sorrowes and acquainted with sicknesse Esay 53. 3. Vers. 6. His left hand understand is under my head or prayerwise let it be under mine head The Church by faith beholdeth the helpe of Christ himselfe in the ministery of his Word and Spirit sustaining her outwardly and inwardly as with the left and right hand upholding her head folding about and comforting her heart as a loving husband doth his wife in her sorrow and sickness as the Apostle saith the Lord doth nourish and cherish his Church Ephes. 5. 29. The like speech is repeated in Song 8. 3. under my head as a pillow to rest upon By sinnes and afflictions the whole head is sicke and the whole heart faint Esay 1. 5 By the righteousnesse of Christ and consolations of his Spirit our 〈◊〉 are forgiven and our consciences comforted 1 Iohn 2. 12. 〈◊〉 〈…〉 Rom. 14. 17. This grace is felt when by the ministration of the Word the flagons and apples forementioned in vers 5. are applyed to the repentant beleeving sinner who saith when his flesh and his heart is consumed and faileth The Rock of my hart and my portion is God for ever Psalme 73. 26. his right hand which teacheth him fearfull things Psalm 45. 5. so both his hands even all that Christ is his Godhead and Manhood his life death resurrection ascension his weaknesse power and glory are imployed for the comfort and salvation of his Church doth imbrace me or let imbrace me or will imbrace me it is a speech of faith or prayer as in Chap. 1. 2. Let him kisse me concerning the fruition of Christs love and graces For to imbrace or fould the armes about one is as kissing a signe of love Gen. 29. 13. and 48. 10. In this sense we are counselled to imbrace the wisedome of God Prov. 4. 78. This commendeth the love of Christ that leaveth not his Church in her sicknesse sinnes and infirmities but commeth to her comforteth and sustaineth her with his owne hands in manifestation of all love compassion and kindnesse and joyeth in her as the bridegroome rejoyceth over the Bride Esay 62. 5. and keepeth her safe from evill It setteth forth also the Churches faith and thankfulnesse which seeth Christ present in his doctrine and ordinances and his Ministery as if he were crucified before her Gal. 3. 1. and rejoyceth before others for his love and help 2 Cor. 1. 3. 4. 5. c. Vers. 7. I adjure you that is I earnestly charge you with an oath for which if you breake it you shall be guilty of punishment This seemeth to be the speech of the Church here as it is also after in ch 3. vers 5. and ch 8. v. 4. to the daughters of Ierusalem her friends of whom see chap. 1. 5. An adjuration and a curse are much of like nature and one is sometime put for another see Gen. 24. 8. 41. Ios. 6. 26. 1 Sam. 14. 24. 27. 28. So it sheweth the weightinesse of this speech by the Roes here may be understood yee that are by the Roes yee which feed your flockes abroad in the fields where the Roes and Hindes runne or abide with the Roes or with the Hindes of the field Some take it as if the oath were by them which cannot bee but unproper and figurative seeing oathes and adjurations are by the name of God onely Deut. 6. 13. Gen. 24. 3. The Roes and Hinds are wilde beasts of the field and have the notation of their names of armies and powers and by wilde beasts the nations of the world are often signified which were not of the Lords fold among his sheepe so that the daughters of Ierusalem Gods elect being with and among them are charged and it may bee figuratively by them as the instruments by whom God would punish them if they kept not this charge to beware that they troubled not her Love Moreover the Roe and the Hinde are set forth in Scripture for examples of swiftnesse of foot as in 2 Sam. 2. 18. and 22. 34. which being referred to the punishment for breaking this adjuration may signifie the swiftnesse of Gods judgements on them that shall so doe These creatures are also mentioned when speech is of love betweene man and wife as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. that as the males and females of these beasts doe dearly love one another so is the unfeigned love betweene man and wife and betweene Christ and his Church And hereunto this speech may have respect the rather for that after in verse 9. shee likeneth Christ to a Roe or a yong Hart. And as the heavens earth stones c. are called to witnesse against men if they sinne Deut. 30. 19. Ios. 24. 27. so the Roes and Hindes shall rise up and condemne such as breake their faith and love unto Christ. if yee stirre and if ye stirre up or if ye awake and if yee wake up they are both words of one signification save that they differ in forme and being both referred to the Love after mentioned they meane a stirring up or disquieting much or little But the former may have reference to the daughters of Ierusalem that they themselves stirre not in this peace and quietnesse of Christ and his Church the latter if ye stirre up is referred to the Love that it be not disquieted And the word If used in oaths and adjurations is a prohibition upon penalty see that ye stirre not as in Gen. 21. 23. sweare unto me here by God if thou
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature
made fruitfull by the blessing and Gospell of Christ Heb. 6. 7. 8. 9. So God promising to heale the backsliding of his people and to love them freely after his anger is turned away saith I will bee as the deaw unto Israel he shall grow as the Lilie and cast forth his roots as Lebanon his branches shall spread and his beauty shall bee as the Olive tree c. Hos. 14. 4. 5. 6. The Chaldee Paraphrast applieth these flowers to Moses and Aaron which were like unto Palme tree branches and appeared to doe miracles in the land of Aegypt singing to weet of birds as after in speciall hee nameth the Turtle dove This is both a signe and an effect of the Spring time which cheareth all creatures and causeth them in their kind to sing praises unto God and these birds and turtles signifie the Saints who feeling the comforts of Gods word and spirit doe sing his prayse and with Psalmes and Hymnes and spirituall songs doe sing and make melody in their heart to the Lord Ephes. 5. 19. As it is written They shall lift up their voice they shall sing for the majesty of the Lord c. From the utmost part of the earth have wee heard songs Glory to the righteous Esay 24. 14. 16. of the turtle The Church it selfe is sometime meant by the Turtle Psal. 74. 19. and the Dove Song 2. 14. and 5. 2. sometime the holy Ghost with his graces is resembled by a dove as at our Lords baptisme Mat. 3. 16. and thus the Chaldee expoundeth it here the voice of the holy Ghost So it signifieth the voice of the Spirit in the people of Christ mutually comforting one another and jointly praising â—od with and for his graces The Turtle dove casting her feathers is said to hide her selfe in winter in holes of trees her voice therefore being now heard signifieth that Summer was come Vers. 13. her greene figs or her unripe figs such as the figtree thrusteth out in stead of flowers which appeare on other trees A signe not onely of the Spring but of a fruitfull yeere Our Saviour saith Learne a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that Summer is nigh Matth. 24. 32. And the blessing of God upon his Church is hereby signified as on the contrary when hee threatneth to consume the same he saith there shall be no grapes on the vine nor figs on the figtree c. Ier. 8. 13. tender grape or young small grape called in Hebr. Smadar a word used onely in this Song here and in vers 15. and c. 7. v. 12. By this variety of fruits is figured the variety of graces the good workes and sweet odour of them which appeare in the Saints after they are reconciled to God by Iesus Christ who is the true vine the faithfull are the branches who when they beare much fruit the Father is glorified Iohn 15. 1. 5. 8. The people of God themselves are also likened to grapes and figges as I found Israel like grapes in the wildernesse I saw your fathers as the first ripe in the figtree c. Hos. 9. 10. rise up thou or rise up for thy selfe as in vers 10. which exhortation is here againe repeated Vers. 14. My dove so Christ calleth here his Church The dove is mournfull sociable harmlesse chaste fearfull c. as I did mourne as a dove Esay 38. 14. and wee mourne sore like doves Esay 59. 11. Againe who are these that flie as the doves to their windowes or lockers Esay 60. 8. and in Ezek. 7. 16. they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning every one for his iniquity And in Hos. 11. 11. they shall tremble as a dove out of the land of Assyria in Mat. 10. 16. be harmlesse as doves All which properties agree with the Church in this her estate especially fearfulnesse and mourning for her iniquities whereby she became sicke of love vers 5. the clefts of the Rocke hidden there for feare of enemies as it is written O yee that dwell in Moab leave the cities and dwell in the Rocke and be like the dove that maketh her nest in the sides of the holes mouth Ier. 48. 28. The Rocke whither this dove the Church was now fled seemeth most properly to meane faith in Christ as Mat. 16. 18. wherein she hid her selfe for feare of Gods wrath for her sin and yet durst not shew her selfe or the election of God which as a sure and rocky foundation abideth for ever Herewith compare Exod. 32. 22. where Moses was put in a clift of the Rocke and covered with Gods hand while hee passed by secret place or hiding place thus David often calleth God his secret or hiding place as 〈◊〉 Psalme 32. 7. Thou art a secret place to me from distresse thou wilt preserve me c. See also Psal. 61. 5. and 91. 1. stayres Heb. stayre or steepe place This as the Rocke aforesaid may signifie Christ by 〈…〉 th in him we ascend unto God by degrees as by stayres he being the Ladder which Iakob saw in vision upon whom the Angels of God ascended and descended Gen. 28 12. Ioh. 1. 51. let me see thy countenance or cause me to see thy personage thy visage thy forme fashion shape sight or appearance see chap. 5. 15. that is stirre up thy faith and hold up thy face with comfort come unto me walke before me and be upright as Gen. 17. 1. Present thy body as a living sacrifice holy c. Rom. 12. 1. So the Chaldee expoundeth it Shew me thy countenance and thy righteous workes heare thy voice that is thy prayers prayses songs thanksgivings c. Psalm 5. 3. and 26. 7. and 28. 2. and 42 5. call upon me in all thy feares and troubles as in Psal. 50. 15. Call on mee in the day of distresse c. By these words Christ both sheweth her the cause of her soules sicknesse to be her owne infirmities and negligence in prayer and other holy duties as also comforteth her against her feares and the conscience of her infirmities Thus the Chaldee also explaineth it Let me heart thy voice for thy voice is sweet in prayer in the house of the little sanctrary and thy countenance fayre in good workes 〈…〉 is sweet that is pleasing and acceptable being uttered in faith and according to the will of God as it is written Then shall the offrings of Iudah and Ierusalem be sweet that is pleasing unto the Lord Malac. 3. 4. but unto the transgressors he saith your burnt offrings are not acceptable nor your sacrifices sweet unto me Ier. 6. 20. comely or to be desired beautifull as in Song 1. 4. These praises of the Church are spirituall and according to the esteeme of God not of men for even Christ himselfe in respect of wordly reputation had his visage and forme so marred that many were astonied at
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
Rev. 21. 2. 9. 10. 11. c. Ierusalem by interpretation is the Sight of peace as armies with banners or as bannered hosts as armies ordered under their banners and ensignes which are terrible to their enemies So againe in vers 10. This sheweth the peace of the Spouse to be in Christ but from the world she is to looke for affliction and is to fight the good fight of faith in the order appointed her of God Thus when Israel abode in his tents according to their tribes encamping in the wildernesse his tents were goodly his strength was as an Vnicornes hee couched as a couragious Lion whom none durst stir up Num. 24. 2. 5. 8. 9. Ver. 5. Turne about thine eyes This word is used sometime for turning towards as in 1 Chro. 12. 23. sometime for turning-away as in Ezek. 7. 22. Here it seemeth to bee meant in the first sense that the eyes of the Spouse which were like doves Song 4. 1. should now in her Beloveds absence be turned to him by faith that he thereby might be encouraged cheared in her love over against me towards me though a far off so the word is used sundry times as is noted on Num. 2. 2. It may also be Englished from me or from before mee for they have lifted me up or that they may lift me up to weet with courage strength comfort c. as in Ps. 138. 3. thou hast incouraged or lifted-up strengthned me In this sense the Greeke here translareth figuratively for they have lifted me up on wing or have made me flye that is encouraged cheared me The Hebrewes also in their Chaldee paraphrase apply this to the restoring of the high Councel or Senate in Ierusalem after their return from Babylon thy haire thy thoughts counsels purposes c. are orderly composed like the haire of fa goats see the notes on Song 4. 1. Vers. 6. teeth wherewith she eateth the spirituall food of the Word c. or devoureth her enemies See Song 4. 2. from the washing and so are white and cleane Ver. 7. temples signifying her modesty shamefastnesse c. See Song 4. 3. Vers. 8. There are threescore Queenes Hebrew Sixtie they Queenes and eighty Concubines which may be understood either affirmatively There are sixtie as the Greeke also translateth or by supposition be there sixtie Queenes that is though there were sixtie c. yet one is my dove And for the numbers threescore and fourescore it is uncertaine whether the allusion bee to Solomons wives and concubines which hee tooke at first before he increased them to seven hundred wives and three hundred concubines 1 King 11. 3 as before wee heard of threescore valiant men about Solomons bed Son 3. 7. or as the Hebrewes conjecture to the sons of Noe Abraham Esau c. or rather whether a certaine number be not put for an uncertaine meaning many Queenes moe concubines 〈◊〉 innumerable damsels as seven shepheards and eight Princes in Mic. 5. 5. signifie many and no definite number So six troubles and seven in Iob 5. 19. and Other the like Concubines these were secondary wives taken for propagation of children but they bare no rule in the familie as wives neither had their children such right to inherit as had the others but were sent away with gifts as Abrahams practice sheweth Gen. 25. 1. 5. 6. See the annotations on Gen. 22. 24. Uirgines or maydens damosels Such as are not married at all but accompanie and attend upon Queenes and other great women as in Psal. 45. 15. Est. 2. 9. V. 9. she is one or There is but one my do ve c. so this one onely is opposed to the many Queenes Concubines c. formentioned Here the Spouse of Christ w ch is but one as there is one bodie one Spirit one Hope one Lord one Faith c. Eph. 4. 45. is preferred before the multitude of other which in their owne the worlds esteeme are Queenes Ladies c. Rev. 18. 7. Esay 47. 7. Thus was it said of Israel And who is like thy people like Israel one nation in the earth whom God went to redeeme for a people to himselfe c. 2 Sam. 7. 23. And when God entred into covenant with them he said If yee will obey my voice in deed and keepe my covenant then yee shall be a peculiar treasure unto me above all peoples for all the earth is mine Exod. 19. 5. the onely one of her mother or one she is to her mother meaning by mother Ierusalem which is above which is the mother of us all Gal. 4. 26. which was prefigured by Sarah the freewoman the onely wife of Abraham of whom he had his only son Isaak the child of promise though he had by Agar and Keturah his Concubines other children also to whom hee gave gifts and sent them away but gave all that he had into Isaak Gen. 25. 5. 6. And Sarah was a type of the New Testament and Isaak in whom Abrahams seed was called of the children of promise which by faith in Christ are made heyres of salvation Rom. 9. 7. 8. 9. Gal. 4. 22. 31. But here the holy seed is likened to a daughter espoused unto Christ belonging to the heavenly Ierusalem the mother of the faithfull onely the choice one or the cleare the pure one as after in v. 10. cleare as the Sun The Hebrew barah signifieth pure and cleane from filthinesse purged polished severed and select from others and so the Greeke here expoundeth it elect or chosen and the word is used for choice in 1 Chron. 7. 40. Neh. 5. 18. otherwhere as also for purged by tryals and afflictions Dan. 11. 35. and 12. 10. which signification hath use in this place the daughter the virgins or damosels forementioned in v. 8. and such as were spoken of in Song 2. 2. they blessed her or they called her blessed they counted her happy as in Iam. 5. 11. Wee count them happy which endure praised her The Spouse here as Israel of old is praised counted happy for the great blessings of God upon her whom he hath made high above all nations which he hath made in praise and in name and in honour Deut. 26. 19. So Moses said This is your wisedome your understanding in the eyes of the peoples which shall heare all these statutes and say surely this great nation is a wise and understanding people Deut. 4. 6. So the people magnified Christians Act. 5. 13. V. 10 Who is she or who is this that is what manner of one is this as T is Who in Mar. 4. 41. is Potapos what manner of man in Mat. 8. 27. So whose son that is what manner of mans son is this youth 1 Sam. 17. 55. Here the praises forespoken of are set forth most gloriously or a new state of the Church is described as the morning that is lightsome bright chearfull as the morning after the darke nigh so the spouse after the darknesse of
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was
accompanied with a promise of all carefull and loving duty acceptation and obedience on her part For to finde him without or in the street where the Wisedome of God crieth and teacheth Pro. 1. 20. Luk. 13. 26. signifieth her ready mind to goe forth to meete him as the virgins should to the Bridegroome Matth. 25. 6. and both lovingly boldly to entertaine and welcome him by receiving and obeying his Gospell as the sequell Shew 〈…〉 See also Song 3. 2. 4. would kisse thee a signe of love honour and of obedience as all are exhor 〈…〉 d to kisse the sonne Psal. 2. 12. See Song 1. 2. they should not despise me that is men should not or I should not be despised for so this manner of speech often importeth as is noted on Gen. 16. 4. Persons are despised or contemned when either they doe or are thought to doe that which is not honest or comely Gen. 38. 23. 2 Sam. 6. 16. or when they misse of their purpose and are laughed to 〈◊〉 with contempt Esa. 37. 22. Neither of these should befall her doing but her duty in 〈◊〉 and modest sort and obtaining Christ whom her soule desired What the state of a people is without Christ and how subject they are to shame and reproach the Lord himselfe sheweth in Esa. 54. 1. 4. 6. But them that honour God he will honour and they that despise him shall be lightly-esteemed 1 Sam. 2. 30. and if any man serve Christ 〈◊〉 will the Father honour Ioh. 12. 26. Vers. 2. I would leads thee to weet with honour and solemnity with joy and gladnesse for Kings and great personages are said to be sed brought along Esa. 60. 11. Psal. 45. 15. 16. Here that which the faithfull desire receive of God of Christ to be led and to be brought to his holy mountaine 〈◊〉 43. 3. they promise to doe unto Christ but the Lord doth it by the sight of his Word and Spirit Esa. 63. 14. Psal 143. 10. they doe it unto 〈◊〉 by earnest prayers stirring-up themselves to take hold on him Esa. 64. 1. 7. my mothers house the state of Ecclesiastical policie and publike assembly figured by the house or Temple of God in Ierusalem of old unto which the Chaldee paraphrase here referreth it but is fulfilled in Christian Churches which are Gods house and temple now Heb. 3 6. 2 Cor. 6. 16. especially in that Ierusalem which is the mother of us all Gal. 4. 26. See Song 3. 4. thou should instruct me or shalt teach shalt learne me speaking to Christ whose instruction shee would gladly receive Thus also the Greeke interpreteth it thou shalt teach me and the Chaldee thou shalt teach me to feare before the Lord. It may also bee referred to the mother aforesaid shee that instructeth her but the former seemeth most agreeable and sheweth both her desire and the end of bringing Christ unto her home that shee might be further taught and builded up by the doctrines of his Gospell And thus it is prophesied how in the last daies many people should say Come and let us goe up to the house of the God of Iakob and hee will teach us of his wayes and we will walke in his pathes c. Esa 2. 2. 3. Mich. 4. 1. 2. of spiced wine wine sweeted with a mixture or confection of spices such in the Law were put into the holy incense and oile Exod. 30. 34. 35. 23. 25. such were also used at the buriall of the dead 2 Chronicles 16. 14. and for banquetting as this place sheweth the juyce or the new-liquor the sweet-wine which hath the name of treading or pressing out of the pomegranats or grapes Hereby she signifieth that the word should not be fruitlesse in her but that she would honour Christ with her graces and render unto him such fruits of faith as should bee sweetned spiced with his owne Spirit in her wrung out of her by the same whiles she hath fellowship in his afflictions For when Christ administreth the comforts of his Word and Spirit hee giveth us wine to drinke Prov. 9. 1. 5. Esa. 55. 1. 3. and when wee bring forth the fruits of his Spirit and with them doe glorifie him and edifie our brethren he counteth himselfe refreshed as with wine and taketh pleasure in his people See Song 4. 10. and 5. 1. This juyce and wine spiced with the truth faith grace and spirit of the Lord is contrary to that cup in the womans hand full of abhominations and filthiness of her fornication the heresies idolatries and other fruits of the flesh with which 〈◊〉 the inhabitants of the earth were made drunke Rev. 17. 2. 4. Vers. 3. under mine head understand it prayer-wise as before let it be under or should be under my head The Spouse privy to her owne infirmities and desirous of strength and comfort from Christ 〈…〉 eth that she may be sustained by him and find rest to her soule in the feeling of his love whose grace is sufficient for her whose strength is made per 〈…〉 weakenesse 2 Cor. 12. 9. See before in Song 26. where the like words are used Vers. 4. I adjure you or I charge you by an oath 〈…〉 here injoying Christ desireth the continuance of his grace and chargeth her friends that they should by no means disquiet provoke or grieve him as shee had adjured them twise before Song 2. 7. and 3. 5. See the annotations there why should yee stirre that is doe not stirre for it will not be for your profit before it was said if yee stirre in the like sense and there in Song 2. 7. and 3. 5. the Roes and Hindes of the field were mentioned which are not here Vers. 5. Who is this this woman This either implyeth the springing up of a new Church conducted by Christ through the wildernesse of this world or if it be understood of the former it sheweth the admiration of the daughters of Ierusalem at her increase strong faith patience holy order c. whiles she followeth and relyeth upon Christ. So before in Song 3. 6. the wildernesse the peoples of this world out of which the people of God are chosen and called Ezek. 20. 35. Ioh. 15. 19. It signifieth also her former misery under persecution or under the bondage of sinne and satan from which shee escapeth by Christ for the wildernesse was a dry and thirsty land a land of drought and of the shadow of death Ezek. 19. 13. Ier. 2. 6. that leaneth or leaning cleaving to adjoyning associating her selfe it is a word not elsewhere used in Scripture and is borrowed from the Arabian language the Greeke translateth it confirming or strengthening her selfe It signifieth her weakenesse in her selfe unable to sustaine her steppes but her strength in Christ her beloved on whom she leaning by faith is confirmed against all doubts fears dangers difficulties tentations and by her union with him is made partaker of all grace and comfort for hee
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS
consuming fire Exod. 24. 17. and fire out of his mouth eateth Psal. 18. 9. a storme be moved a tempest raised which maketh fire the more fierce and forcible And these things signifie Christs judgements against hypocriticall carnall worshippers see Mal. 3. 1 2 3. Mat. 3. 12. Vers. 4. call to the heavens c. that heaven and earth may beare record as in Deut. 31. 28. and 32. 1. Isa. 1. 2. The Chaldee expoundeth it He will call the high Angels from above and the just of the earth from beneath Vers. 5. have stricken my covenant or have cut that is made covenant with me with sacrifice For at holy covenants the sacrifices were cut asunder and they went betweene the parts Gen. 15. 10 13 18. Ier. 34. 18. See Psal. 25. 10. See also a covenant betweene God and his people with sacrifice Exod. 24. 4 8. The Chaldee openeth it thus which have stricken the covenant and confirmed the Law and beene busied in praier which is like to sacrifices Vers. 6. And the heavens hereby may be meant the heavenly Angels as in Iob 15. 15. and so the Chaldee translateth high Angels or the meteors in the aire thunder lightning c. Exod. 19. 16. 18. See also Psal. 97. 6. and 89. 6. he is Iudge himselfe in his owne person and not by his servants onely as afore time Heb. 1. 1 2. 2 Tim. 4. 1. Vers. 7. testifie to thee that is give thee contestations admonitions charges c. to cause the more obedience as Nehem. 9. 29. 2 King 17. 15. Exod. 19. 21. 23. or testifie against thee as this phrase sometime signifieth Deut. 4. 26. and 31. 28. that is convince thee of disobedience Both these are done in this Psalme verse 14 15. 18 19. c. Vers. 8. for thy sacrifices so elsewhere hee saith I spake not to your fathers c. concerning sacrifices Ier. 7. 22. are before me so the Greeke explaineth it and so Israel used to weary God with outward offerings Isa. 1. 11. 14 Mic. 6. 6 7. Amos 4. 4 5. Vers. 9. goat-buckes the he-goats such with bullocks were principall in the sacrifices Num. 7. 17. 23 c. Psal. 66. 15. Vers 11. store of beasts all sorts of beasts that range about So Psal. 80. 14. Vers. 12. If I were hungry This the Chaldee expoundeth If the time come of the continuall sacrifice I will not tell thee So it may bee a prophesie of Christs abolishing the daily sacrifice as in Dan. 9. 27. Vers. 14. a confession a thanke-offering There was an oblation in the law thus called Levit. 7. 12 15. mentioned also in Ps. 116. 17. and 107. 22. which the Apostle openeth exhorting to oâ—â—er the sacrifice of praise continually to God that is the fruit of the lips confessing to his name Heb. 13. 15. See also Psal. 95. 2. The Chaldee saith Subdue evill concupiscence and it shall be counted before the Lord as a sacrifice of confession vowes to the most high that is to God Gen. 14. 18. so hee that in Luke 6. 35. is the Most high in Matth. 5. 45. is our Father which is in heaven To him vowes were made with prayers Gen. 28. 20. Psal. 61. 6. and paid with thanksgiving Psal. 65. 2. and 66. 13 14. and by law their payment was required Deut. 23. 23. Eccles. 5. 5. Psal. 76. 12. and there were sacrifices for vowes Levit. 7. 16. But the Chaldee referreth this here to the vow which they made at mount Sinai to confirme the commandements Exod. 19. Vers. 16. what hast thou to doe the Hebrew phrase is what to thee the Greeke wherefore doest thou Vers. 17. nurture or restraint chastisement which is the way of life Prov. 6. 23. and 12. 1. The Chaldee addeth nurture of wise men behinde thee or after thee See a like speech Neh. 9. 26. Vers. 18. then thou Hebr. and thou runnest or readily consentest takest pleasure And may be omitted in our English it serveth to increase the readinesse earnestnesse of the affections He that partaketh with a theefe hateth his soule Prov. 29. 24. Vers. 19. thou sendest out that is usest and appliest it thy tongue joyneth or with thy tongue thou joynest framest compactest Vers. 20. ill report or infamie offensive scandalous speech as the Greeke turneth it scandall a word not found but in this place Vers. 21. I was surely Hebrew I being had bâ—â—ee or was set in order to wit thy faults as the Greeke explaineth it I will set thy sinnes before thy face The Chaldee giveth this paraphrase Thou thoughtest to be for ever thou saidst in thy heart I shall be like God but I in powerfull wrath will take vengeance on thee I will rebuke thee in this world and order the judgement of Gehenna in the world to come before thee Vers. 22. no reskuer or no deliverer A similitude taken from Lions which catch and teare their prey from whose jawes none can reskue See the like in Hos. 5. 14. Vers. 23. he that sacrificeth confession that is which giveth confession or thankes as a sacrifice the Greeke translateth The sacrifice of praise shall glorifie me the Chaldee He that slayeth evill concupiscence and subdueth it it shall be counted to him as a sacrifice of confession disposeth his way composeth and ordereth it according to these directions or he that putteth this way before him to see the salvation that is to enjoy it or I will shew it him In Hebrew the word in redoundeth See Psal. 27. 4. So Psal. 91. 16. and 85. 8. PSAL. LI. David prayeth for remission of sinnes whereof hee maketh a deepe confession 8 He prayeth for sanctification 18 God delighteth not in sacrifice but in a broken spirit 20 A prayer for the Church To the master of the musicke a Psalme of David When Nathan the Prophet came unto him after he had gone in unto Bathsheba BE gracious to me O God according to thy kinde mercie according to the multitude of thy tender mercies wipe away my trespasses Much wash me from my iniquitie and clense me from my sinne For I know my trespasses and my sinne is before mee continually Against thee against thee onely have I sinned and have done that which is evill in thine eyes that thou maiest be just when thou speakest maiest be pure when thou judgest Loe in iniquity was I painfully brought forth and in sinne my mother conceived me Loe the truth thou delightest in the inward parts and in the secret thou hast made me know wisdome Thou wilt purge me from sinne with Hyssop and I shall be cleane wilt wash me and I shall be whiter than snow Thou wilt make me to heare joy and gladnesse the bones that thou hast crushed shall be gladsome Hide thy face from my sinnes and wipe away all my iniquities A clean heart create thou to me O God a firme spirit renew thou within me Cast me not from thy face and take not from me thy spirit of holinesse Restore to me the joy