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
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
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chāgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noes name are the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in Hebrew the order being changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
to weet after that Abrams father was dead Acts 7. 4. Thus God was he that redeemed Abram Esay 29. 22. Goe thou or Goe for thy selfe signifie in that though no other would yet he should for his own good get him out from that idolatrous place So God calleth al from such estate Rev. 18. 4. from thy land or out of thy country that wherein he now dwelt in Charran which was in the same land of Mesopotamia that Vr stood in Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan by Charonaph that is wrathfull anger R. Menachem on Gen. 12. as if hee were now to depart from the place of wrath So wee which by nature were children of wrath Eph. 2. 3. are called and chosen of Christ out of this world and from worldly corruption Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come 1 Thes. 1. 10. thy kinred to weet Nachor and the rest excepting Lot For although there is no expresse mention of Nachor among others that went with Thara from Vr in Gen. 11. 31. yet it appeareth by the history following that Nachor went so farre as Padan Aram in Mesopotamia and there setled so that it was after called Nachors City Gen. 25. 20. and 24. 10. 15. and the same was Charran Gen. 28. 2. 10. and there was Abrams kinred and country here spoken of Gen. 24. 4. fathers house for the father Thararah being dead his houshold as it seemeth would goe no further but stayed there with Nachor and onely Lot and his house went with Abram as the fourth verse and history following doth confirme So Tharahs house and Nachor left following of God and turned againe to idolatry as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all to follow him Luke 14. 26. 27. and so the Spirit saith to the Church forget thy people and thy fathers house Psal. 45. 11. will shew thee that is the land of Canaan verse 5. but God here nameth it not for more proofe of Abrams faith and obedience For as he raised up this man of justice from the east so called he him to his foot that is to follow him and his direction Esay 41. 2. Exod. 11. 8. But under this earthly inheritance was typed an heavenly which Abram looked for Heb. 11. 9. 10. And in Salem a city of Canaan Melchisedek raigned and was Priest of the most high God and blessed Abram Gen. 14. 18. 19. Vers. 2. a great or to a great nation that is to become the father of a great nation see Gen. 2. 7. and 17. 4. Of this promise there was no visible hope because Sarai his wife being 65 yeere old was barren Gen. 11. 30. for which Abram complained Gen. 15. 2. 3. But under this promised Nation was implyed also a spirituall seed of faithfull people Rom. 4. 11. 12. Gal. 3. 7. blesse thee in all things both earthly Gen. 24. 1. 35. and heavenly Gal. 3. 14. Ephes. 1. 3. Gods blessing is his favour and thereupon an abundant multiplication of all good things on the contrary his curse is both the depriving of good and heaping of evill things upon them whom he hateth and punisheth Lament 3. 65. 66. thy name which is better then a good ointment then great riches Eccl. 7. 3. Prov. 22. 1. So God made David a great name 2 Sam. 7. 9. be thou that is thou shalt be as the Greeke translateth it but this mannner of speech is more vehement as whereby God commandeth the blessing Psal. 13. 33. So Psal. 128. 5. 6. See thou Vers. 3. that speaketh thee-evill or curseth thee but here are two words used and this first signifieth evill speaking with light esteeme or vile contempt and dishonour Cursing also signifieth evil-speaking by men as Paul sheweth Act. 23. 5. from Exod. 22. 28. The like blessing Isaak pronounced unto Iaakob Gen. 27. 29. and Balaam to Israel Num. 24. 9. in thee that is in thy seed Christ who shall come of thee according to the flesh Gen. 22. 18. For Christ was sent of God to blesse us in turning every one of us from our iniquities Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram Gal. 3. 8. And this covenant confirmed before of God in Christ is observed to bee foure hundred thirty yeeres before the Law and could not by the Law be disanulled because God gave it him by promise Gal. 3. 17. 18. Vers. 4. went By faith Abraham being called did obey to goe out unto a place which hee should after receive for an inheritance and he went-out not knowing whither he should come Heb. 11. 8. old Hebr. sonne of five yeeres and seventy yeeres that is going in his 75 yeere See Gen. 5. 32. And his father Tharah being two hundred and five yeeres old when he dyed it appeareth that he begat Abram at 130 yeeres and so not hee but Haran was begotten at Tharahs 70 yeere Gen. 11. 26. Abram after an 100 yeeres pilgrimage more died Gen. 25. 7. and Isaak his son then 75 y. old is left heire of Canaan Vers. 5. substance or gathered-goods for of getting and gathering it hath the name and is a generall word for cattell money or other like goods the soules Hebr. the soule put for soules that is persons of men and women as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture So in the Hebrew text man 1 Chron. 10. 1. is put for men 1 Sam. 31. 1. wizard 2 Chron. 33. 6. for wizards 2 King 21. 6. See before Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth every soule As here soules so elsewhere flesh and spirit Act. 2. 17. 1. Iohn 4. 1. are put for the whole persons had made that is had gotten to weet into their possession as the Greeke manifesteth But this may be meant not onely of getting them to their service as 1 Sam. 8. 16 but also of winning them to the faith of God as the Chaldee paraphrast saith had subdued unto the law which is very probable by that example of his houshold souldiers Gen. 14. 14. and his commendation for teaching his house Gen. 18. 19. and their receiving the wound of circumcision Gen. 17. 23. So Thargum Ierusalemy also calleth these soules of proselytes or converts land of Canaan a country in Asia the lesse possessed by Canaan the son of Cham the son of Noe and his sonnes but for their wickednesse the land was to spue them out Levit. 18. 25 and it is now promised to be given to Abrams seed vers 7. and was thereupon called the land of promise Heb. 11. 9. a goodly country it was having water-brooks fountaines and springing depths mountaines and vallies and mines corne and wine and oyle honey other fruits it
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
yet a little peece of ground to come to Ephrath and Rachel bare a child and had hard child-birth And it was when she was in her hard child birth that the midwife said unto her feare not for thou shalt have this sonne also And it was when her soule was departing for she dyed that shee called his name Ben-oni but his father called him Ben-ja-min And Rachel dyed and shee was buried in the way to Ephrath that is Bethlehem And Iakob set-up a pillar upon her grave that is the pillar of Rachels grave unto this day And Israel journeyed and he stretched-out his tent beyond the tower of Geder And it was when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine and Israel heard it o And the sons of Iakob were twelve The sonnes of Leah Reuben Iakobs firstborne and Simeon and Levi and Iudah and Issachar and Zebulun The sonnes of Rachel Ioseph and Benjamin And the sons of Bâ—l hah Rachels handmaid Dan and Naphtali And the sonnes of Zilpah Leahs handmaid Gad and Aser these are the sons of Iakob which were borne to him in Padan Aram. And Iakob came unto Isaak his father to Mamree to the citie of Arba that is Chebron where Abraham and Isaak had sojourned And the dayes of Isaak were an hundred yeeres and fourescore yeeres And Isaak gave-up the ghost and dyed and was gathered unto his peoples an old man and full of dayes and Esau and Iakob his sons buried him Annotations BEthel that is Gods house a place distant from Sechem about 30. English miles southward of it see Gen. 28. 11. 19. an altar that is offer sacrifice and pay thy vow with thanksgiving for thy former deliverances and strengthen thy faith against thy present feares Gen. 28. 20. 22. 31. 13. and 34. 30. Vers. 2. his house the folke of his house whom hee carefully clenseth of idols which have no agreement with the house of God 2 Cor. 6. 16. and informeth in Gods wayes as did other saints Gen. 18. 19. Ios. 24. 15. with him this may be meant of the captived Sechemites Gen. 34. 29. strange Gods or strangers Gods the Hebrew signifieth either Gods of alienation that is aliene or strange Gods as the Greeke explaineth it or Gods of the alien that is of a stranger or strange nation and so the Chaldee turneth it Idols or erroncous Gods of the peoples By these strange Gods are meant idols images or representations of God as appeareth by ver 4. So those which are called the Philistims Gods which David burned 2 Chron. 14. 12. are by another Prophet said to be their Idols in 2 Sam. 5. 21. among you either privily brought from Labans house whence Rachel had stollen her fathers Gods Gen. 31. 19. or lately taken from and come with the captive Sechemites which were idolaters After this example Iosuah Samuel and others purged the church of idols when by repentance and faith they turned and were reconciled to the Lord Ios. 24. 23. 2 Sam. 7. 3. 4. Iudg. 10. 16. clense or purifie which outwardly was according to the law by washing in water and other carnall rites Levit. 15. 13. Numb 31. 23. inwardly by the grace and spirit of God Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all to take heed to their feet when they goe to the house of God that they give not the sacrifice of fooles Eâ—cles 5. 1. garments another signe of renuing by faith and repentance for when men came before God their garments were either changed if they were undecent 2 Sam. 12. 20. or otherwise washed Exod. 19. 10. 14. Lev. 15. 13. So are wee exhorted to clense our selves from all filthinesse of the flesh and spirit 2. Cor. 7. 1. and to hate even the garment spotted by the flesh Iude v. 23. From this practice of Iakob the Hebrew doctors have gathered a pollution by Idols saying Idols doe defile by the doctrine of the Scribes and it is closely-signified in the law Gen. 35. 2. put away the strange Gods that are among you and clense your selves and change your garments And therein are foure principall uncleannesses by the Idol it selfe and by the ministeriall instruments thereof and by the Oblation offered thereto and by the wine that is powred unto it And they defile men and vessels by touching them c. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom 3. in Aboth Hatumoth chap 6 S. 1. c. Vers. 3. answered me the Chaldee translateth received my prayer in the time of my distresse and his word was my helpe in the way which I have gone Gods answering of his people is when by word or work he granteth their request as he is said to answer by fire when by such a signe hee testifieth his approbation 1. King 18. 24. so he answereth by giving men his blessings Esay 41. 17. 18. or delivering them from miseries Psal. 22. 22. it is therefore more then bare hearing as Esay 30. 19. when hee heareth thee he will answer thee So here Iakob calleth the vision and oracle of God Gen. 28. 12. 13. c. his answer Vers. 4. earrings idolatrous jewels and superstitious moniment which are to be abolished as well as idols which may easily be turned into Idols themselves Hos. 2. 13. Iudg. 8. 24. 27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons It is commanded they say in Deut. 12. 2. 3. to destroy Idolatry the ministeriall instruments thereof and what soever is made for the same And it is forbid den by Deut. 7. 26. to have any use or profit by any of these things Maimony treat of Idolatry c. 7. S. 1. 2. the oke or as the Greeke and Chaldee doe translate it the Terebinth or Turpentine tree the tree under which afterwards Iosua set up a stone for a witnesse when having clensed the people of their idols he made a covenant with them gave them a law in Sechem Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family under an oke that they might not easily be found okes and other trees being consecrated in those times to religious uses and therefore stood long unfelled Deut. 12. 2. see Gen. 21. 33. Vnder such also they sometimes buried the dead as after in v. 8. The Greeke version here addeth Iakob hid them under the Terebinth tree in Sechem and abolished them unto this day V. 5. they journeyed the Gr. explaineth it And Israel removed from Sechem terror of God that is a mighty terror sent of God upon the cities The Chaldee saith a terror from before the Lord. Otherwise all the cities round about would and easily might have destroyed Iakobs family for the massacre done at Sechem V. 7. El Bethel that is the God of Bethel before he called it Bethel that is Gods house Gen. 28. 19. now for addition of graces from God hee
37. 4. 8. 11. 28. his mistresse that tempted and fasly accused and his Master that imprisoned him c. Gen. 39. 7. 17. 20. Whereunto the Ierusalemy Thargum addeth the enchanters and wise men of Egypt that spake evill of him before Pharaoh Vers. 24. his bow his faith armes his vertues wisdome chastitie patience c. by which he resisted all enemies Compare Psal. 18. 33. 35. The Chaldee paraphraseth And the prophesie was fulfilled in them for that he observed the law in secret and set his hope constant made firme strong and solid like fine gold for of the Hebrew Phoz here used fine solid gold is call Phaz Psal. 19. 11. And this similitude the Chaldee explayneth saying therefore gold was put upon his armes hee strengthened and confirmed his kingdome which was giuen him c. Mighty-one meaning God as Ps. 132. 2. Esay 49. 26. 60. 16. from thence or whence hee was the feeder or pastor From God Ioseph was advanced to be the feeder of Israel as before is shewed Gen. 45. 5. 7. 11. and 47. 12. The Chaldee saith who by his word fed the fathers and the sonnes of the tribes of Israel the stone the stay and strength of Israel This may be referred also to Ioseph as Christ whom Ioseph figured is called a stone Esay 28. 16. or unto God fore-spoken of who is the stone and rock of his church by whom Ioseph was advanced Vers. 25. who shall helpe Hebrew and hee shall helpe but the meaning of the phrase is who shall helpe as in Mal. 3. 1. and he shall prepare is translated by the holy Ghost which shall prepare Mark 1. 2. so in the sentence following The Chaldee interpreteth it The word of the God of thy father shall be thy helpe of heavens that is the raine and dew that shall make thy land fruitfull Deut. 33. 13. called in Ezek. 34. 26. the raine of blessings the deepe springs of waters out of the earth see Gen. 7. 11. Deut. 33 13. the brests or teats to nourish children as the wombe to beare them that is many and well noursed children ten thousands of Ephraim and thousands of Manasses Deut. 33. 17. Contrary to this blessing is that curse in Hos. 9. 14. give them a mis-carying womb and dry brests Vers. 26. of thy father that is which I thy father doe blesse thee and thy brethren with doe prevaile or are stronger then the blessings of my parents that is as the Chaldee saith with which my fathers blessed me Thus Iakob speaketh because he more particularly explayned the blessings and applyed them to his sonnes severally and they were sooner to be fulfilled and more largely communicated with all his posteritie and Ioseph had a double portion So Iohn Baptist is said to be more then a prophet and no man greater then he because hee came immediately before Christ preparing his way and pointing him out as with the finger Matt. 11. 9. 10. 11. Ioh. 1. 15 29. 36. of my progenitors or parents Isaak Abraham c. The Greeke saith of the mountaines for horai reading with other vowels harei and respecting it may be Moses blessing which hath harerei mountains Deut. 33. 15. unto the utmost bound that is these my blessings extend to the bound or end of the hills that is all the world over and so long as it indureth For they conteyne besides earthly heavenly blessings also in Christ whom Ioseph and Iudah figured in the first birthright and government Hills and mounts are used to signifie durance of things as Esay 54. 10. The word bound in Hebrew Taavath may also be englished the desire and so the Chaldee understands it saying which blessings the great men which were of old desired for themselves By hills understanding his ancient forefathers But in this sense it may be a cōtinuing of the blessings in the former verse unto the desire that is the desired fruits of the lasting hills according to Moses blessing Deut. 33. 15. the separated or the Nazarite of his brethren For a Nazarite hath his name of Separation Numb 6. 2. meaning here a choise and chiefe man separated of God unto excellencie above his brethren as the Greeke also translateth it hee governed them And hereupon Nezer is used for a crown put upon Kings and Priests see Psal. 89. 40. and 132. 18. Vers. 27. ravin or teare his prey a prophesie of the valour of this tribe against their enemies under the name of a Wolfe as before Iudah was likened to a Lion Neither need it be thought any dishonour to Benjamin that hee is likened to a Wolfe for even God likeneth himselfe to a Leopard and a Beare in his dealings against his enemies Hos. 13. 7. 8. in the morning the first times for Ehud of Benjamin was the second Iudge that saved the Israelites from the hand of the Moabites Iudg. 3. 15. c. Saul of Benjamin was the first King of Israel he and his sonne were great warriours making a prey of many enemies see 1 Sam. 11. 6. 7. 11. and 14. 13. 15. 47. 48. See also Benjamins warre against his brethren Iudg. 20. 21. 25. at evening in the last times for Mordecai and Esther of Benjamin delivered the Iewes from a great destruction in their dispersion and they slew their enemies See Esth. 8. 7. 9. 11. 9. 5. 6. 15. 16. Of this tribe also was Paul the Apostle Phil. 3. 5. who spiritually fought the battles of the Lord against his enemies 2 Cor. 10. 3. 4. c. The Chaldee paraphrast understandeth this prophesie according to Moses blessing Deut. 33. 12. of the temple and sacrifices which were to be in Ierusalem saying Benjamin in his land shall the divine Majestie dwell and in his possession shall the sanctuary be builded at morning and at evening the priests shall offer oblations and at even tide they shall divide the remainder of their portions of the things left which are sanctified The Ierusalemy Thargum also giveth the same exposition Vers. 28. the twelve tribes that is heads and authors of the twelve tribes or kinreds that came of Israel whereof see also Gen. 35. 22. and 49. 16. Therefore the Greeke saith the twelve sonnes of Iakob even according to c that is with such a blessing as was meet for every of them as Gods spirit did allot Vers. 29. my people to my holy fathers by death as the 33. verse sheweth see also the notes on Gen. 25. 8. of Ephron bought of him as the next verse sheweth See Gen. 23. 9. 10. c. and 47. 30. Vers. 31. buried Leah of her death and buriall there was no mention before neither of Rebekahs These five and Iakob himselfe the sixt buried in one grave the first letters of all their names are contayned in that one name of ISRAEL Vers. 32. In the purchase or understand The purchase was bought But the Greeke addeth the word In. Vers. 33. his feet this seemeth to denote his quiet betaking of himselfe to his rest
great among the gentiles and in every place incense should be offred unto his name Mal. 1. 11. and the Spirit of grace and of supplications should be in larger measure poured out upon the Church Zach. 12. 10. roofe by the roofe and wals are meant the top and sides a similitude taken from an house The Greek translateth hearth and walls a crowne The like was made about the Arke Exodus 25. 11. and about the Table Exodus 25. 24. To these the Hebrewes apply the three crownes as they call them of Israel the Crowne of the Law that is the Arke the Crowne of the Priesthood that is the golden Altar and the Crowne of the Kingdome that is the Table R. Elias in Preface to Sepher Reshith chocmah page 2. Vers. 4. places Hebrew houses so Exodus 25. 27. By the barres in these the golden Altar was caried when the host and tabernacle removed Num. 4. 5. 11. 25. Vers. 6. 〈…〉 t with thee to answer by oracle as before Exod. 29. 42. The Greeke translateth I will be knowne unto thee there the Chaldee saith I will prepare my word for thee there This golden Altar figured out Christ in respect of his mediation with God for his Church by whom and in whose name we offer up praises and prayers unto God 〈…〉 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉 unto incense Psalm 14â— â—â— There 〈…〉 〈◊〉 the foure hornes of the golden Altar a â—â— heard Revel 9. 13. as answering to the 〈…〉 God 's people in Christ. 〈…〉 or cense perfume of-sweet 〈…〉 〈…〉 that is sweet odoriferous in 〈…〉 compounded of sundry things as after 〈◊〉 〈◊〉 〈…〉 Therefore the Greeke translateth it 〈…〉 every morning Hebrew in 〈…〉 in the morning dresseth or trim 〈…〉 Hebrew maketh well As the Lamps signified the light of Gods Word and incense prayers so the doing of these both at one time signified our joyning of prayers with our exercises in the Word 〈…〉 Acts 6. 4. Vers. 8. to ascend that is to burne see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded was that one went and gathered the ashes from off the Altar into a golden vessell another brought a vessell full of incense another brought a censer with fire and put coales on the Altar and he whose office it was to burne the incense when the other having bowed themselves downe were gone out strowed the incense on the fire when he was bidden so to doe by the governour At which time all the people went out of the Temple from betweene the porch and the Altar in Solomons Temple And every day they burned the weight of an hundred 〈◊〉 of incense fifty at morning and fifty at evening Those 100 denarios were a pound amongst them and weighed fifty shekels of the Sanctuary every shekell being in weight 320 Barley cornes And when the priest had burned the incense he bowed him downe and went his way 〈◊〉 Maimony treat of the Daily service Chap. 3. so that Zachary as his lot fell burned incense in the Temple the whole multitude of the people were without at prayer while the incense was burning Luk. 1. 9. 10. By this service God taught then that the faithfull prayers of his people are sweet as incense and acceptable unto him whiles our priest Christ Iesus doth by his mediation put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints Psalm 141. 〈…〉 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law served unto the example and shadow of heavenly things Heb. 8. 5. 〈…〉 Hebrew incense of continuation that is which continually every day should be offred So wee are willed to pray without ceasing 〈…〉 and Christ our High Priest ever liveth to make intercession for us Hebrewes 7. 25. and 〈…〉 〈…〉 〈◊〉 incense in Greeke other incense the 〈…〉 received from other persons or made of othâ—â— composition then is after commanded 〈…〉 34. 35. 36. The Chaldee translateth it 〈…〉 The Hebrew Doctors explaine If they put honey amongst it it was all 〈…〉 if there wanted any one of the sweet spices thereof he was in danger of death for loe it 〈…〉 if hee burned other in 〈…〉 or burned upon it incense like this which was voluntarily brought by any private person or by many c. Maimony treat of the Implements of the Sanctuary Chap. 2. Sect. 8. 11. It figured the prayers of the Saints which must be according to the will of God by his Spirit and in faith not after the tradition of man or will of the flesh 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. c. Vers. 10. once or one time which was the tenth day of the seventh moneth the day of Reconciliation as Levit. 16. 18. 29. 30. See the annotations there of the Sinne offring the Greeke translateth of the purgation of sinnes which phrase Paul useth saying of Christ that he made a purgation of our sinnes that is cleansed us from them Heb. 1. 3. of atonements that is whereby reconciliation was made Which being a figure of the blood of Christ reconciling us to God Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death holy of holies that is a most holy thing Hebr. holinesse of holinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 21 Section of the Law see Gen. 6. 9. Vers. 12. summe or compt in Hebrew head because the summe is as the head of the number Therfore the Gr. here interpreteth it computation and the Chaldee Compt or Number So in Numb 1. 2. by those that are to be numbred the Greeke saith in or by their visitation the Chaldee by their Numbers of his soule that is of his life which he should now lose when he was particularly visited and looked unto of God if hee redeemed not himselfe with money By this God taught his people to judge themselves for their sinnes that they might not be judged of him Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money taught them faith in Christ who was to redeeme his people not with gold and silver but with his owne precious blood 1 Pet. 1. 18. 19. no plague for their sinnes if they were not redeemed When David numbred the people the Lord sent a pestilence among them to the death of 70 thousand men 2 Sam. 24. 9. 15. For plague here the Greeke translateth fall or ruine the Chaldee death Vers. 13. of the Sanctuary which was twice so much as the common shekell See the notes on Gen. 20. 16. twenty gerahs as if we should say twenty pence this summe is also expressed in Levit 27. 25. Numb 3. 47. and 18. 16. Ezek. 45. 12. A Gerah which the Hebrew Doctors name also Megnah weighed sixteen barley cornes twenty gerahs made the shekel of the Sanctuary which was
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he 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 oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
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
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
pâ—rtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiâ—t part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâ—é signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâ—â—â— ch 3. sect 1. It is also said found his he saith 〈◊〉 found hers and by the Hebrewes it is holden â—â—at The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâ—ce is â—e that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the 〈…〉 er though she have borne many sonnes if he be 〈◊〉 fathers first-borne he hath a double portion He 〈◊〉 â—â—mmeth into the world after untimely births 〈◊〉 were before him is the first-borne for inheriâ—â—â—ce And so one borne at his fulltime if he be borne 〈◊〉 he that commeth after him is the first-borne 〈…〉 ritance If a man have sonnes while hee is an 〈…〉 en and after becommeth a proselyte he hath no 〈…〉 borne for inheritance But an Israelite that hath 〈…〉 by a bond-woman or by an heathen woman 〈…〉 ch as he is not called his sonne he that com 〈…〉 after him of an Israelitesse is the first-borne for 〈…〉 nce and hath a double portion Maim ibi 〈…〉 ch 2. s. 8 9 10 12. of his strength or of 〈…〉 our So Iakob said of Reuben his eldest 〈…〉 49. 3. The Greeke translateth of his children 〈…〉 this is the first reason of the Law from nature 〈…〉 e. the right Hebr. the judgement which 〈…〉 eeke explaineth thus the first birth-rights 〈…〉 or belong unto him And this may be un 〈…〉 ood in respect of the Iudgement or Law of 〈◊〉 Lâ—rd which is added unto the former reason 〈◊〉 nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or â—earkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
himselfe and his poore people 12 He prayeth for remedie 16 He professeth his confidence WHerefore Iehovah dost thou stand in a place farre off dost thou hide at times in distresse In the haughtinesse of the wicked he hotly pursueth the poore afflicted let them be taken in the crafty purposes that they have thought For praise doth the wicked for the desire of his soule and the covetous he blesseth he despiteth Iehovah The wicked such is the loftinesse of his nose that he seeketh not there is no God in all his crafty purposes His waies doe wel succeed in al time thy judgements are on high above his sight all his distresses he puffeth at them Hee saith in his heart I shall not be removed for that I shall not be in evill to generation and generation His mouth is full of cursing and of deceits and fraud under his tongue is molestation and painfull iniquitie Hee sitteth in the waiting place of the villages in the secret places doth he murder the innocent his eyes lurke for the poore Hee lieth in wait in the secret place as a Lion in his den he lieth in wait to snatch away the poore afflicted hee snatcheth away the poore afflicted in drawing him into his net He croucheth he boweth downe that fall may into his strong pawes a troope of poore He saith in his heart God hath forgotten he hideth his face he will not see to perpetuitie Rise up Iehovah ô God lift up thy hand forget not the meeke afflicted Wherefore doth the wicked despite God he saith in his heart thou wilt not enquire Thou seest for thou beholdest molestation and indignation to give it into thy hand unto thee the poore doth leave it thou art the helper of the fatherlesse Breake thou the arme of the wicked one and of the evill man seek out his wickednesse till thou findest none Iehovah is King for ever and aye perished are the heathens out of his land Iehovah thou hast heard the desire of the meeke thou preparest firme their heart thou makest attentive thine eare To judge the fatherlesse and the oppressed that he adde not any more to daunt with terrour sory man out of the earth Annotations THis Psalme is in the Greeke version a continuance and part of the former ninth Whereupon the count of the Psalmes following doth in the Greeke books and such as follow them differ from the Hebrew the 11. Psalme being reckoned for the 10. the 12. for the 11. and so forward Yet to make up the number of 150. Psalmes they divide the 147. into two Likewise the 114 and 115. Psalmes they make one and the 116. they part in two Vers. 1. wherefore dost thou stand or wilt thou stand This forme of expostulation implieth an earnest prayer Lord stand not farre off For questions may be resolved into plaine affirmations or denials as where one Evangelist saith why diseasest thou the Master Mark 5. 35. another saith Disease not the Master Luke 8. 49. See the notes on Exod. 32. 11. dost thou hide to wit thine eyes as Esay 1. 15. or thine eare as Lam. 3. 56. or thy selfe times in distresse that is when we are in distresse So Psal. 9. 10. Times may specially note troublous times See Psal. 31. 16. Vers. 2. hee hotly pursueth or burne doth the poore doth broile in afflictions is hotly persecuted See Psal. 7. 14. The Apostle useth like speech for exceeding griefe 2 Cor. 11. 19. Who is offended and I burne not craftie purposes or devices policies The word noting sometime good purposes and sometime evill See also Psalm 26. 10. The Greeke translateth they are taken in the counsels Vers. 3. praise doth the wicked to wit himselfe or his fortune for that he hath what his soule desireth And the soule of the wicked desireth evill Prov. 21. 10. the covetous or gain-thirsty he blesseth to wit himselfe and his fortune The covetous hath his name of a word which sometime signifieth to pierce or wound Ioel 2. 8. And fitly is the gain-thirsty so called both for the hurt he doth to others whose life oft he would take away Prov. 1. 19. and for that hee woundeth himselfe with his greedy carke the holy Ghost testifying that such as lust after gaine doe pierce themselves thorow with many sorrowes 1 Tim. 6. 10. he despighteth or contemptuously provoketh with evill words or carriage and so incenseth or stirreth him to wrath So vers 13. The Chaldee expoundeth it thus he that blesseth the unrighteous man abhorreth the word of the Lord. Vers. 4. such is the loftinesse of his nose or according to the height of his countenance or of his anger The nose and casting up of it signifieth a proud scornefull and sometime an angry countenance For as the highnesse of the heart Psal. 131. 1. and of the spirit Prov. 16. 18. noteth inward pride so the loftinesse of the eyes Psal. 101. 5. and here of the nose noteth outward pride and disdainful behaviour The Hebrew hath one word for the nose and for anger as is observed Psal. 2. 5. the Greeke here saith according to the multitude of his anger meaning that whereby hee persecuteth the poore The Chaldee translateth it in the pride of his spirit he seeketh not nothing regardeth or careth to wit for God or his will Or it may be translated The wicked inquireth not into the height of his anger that is into Gods anger he careth not nor feareth his wrath in all his craftie purposes or be all his presumptuous cogitations meaning that hee doth not once thinke of God whiles so he purposeth against the poore or he presumeth in heart and faine would so perswade himselfe that there is no God He studieth Atheisme as Psalm 14. 1. The Chaldee expounds it He saith in his heart that all his cogitations are not manifest before the Lord. Vers. 5. His waies c. or bring forth doe his waies a similitude from bringing forth children with paine which being effected causeth joy Ioh. 16. 21. Therefore here as in Iob 20. 21. it is used for good successe and as the Chaldee explaineth it prosperitie Or referring it to the poore whom he persecuteth we may reade his wayes make sorowfull or are grievous the Greeke saith are polluted in all time or in every time that is alwaies continually So Psal. 34. 2. and 62. 9. and 106. 3. so the Apostle in Greeke saith praying in all time that is alwaies Ephes. 6. 18. like phrase is in all day that is daily Psal. 145. 2. above his sight or out of his presence from before him he puffeth that is defieth setteth them at nought dominiers over them as the Greeke translateth it as if he could overthrow them with his breath Or he puffeth bloweth and consequently setteth them on fire and consumeth them as scornefull men puffe that is inflame or as the Greeke saith burne the citie Prov. 29. 8. So Ezek. 21. 31. The Chaldee expoundeth it he is angry at them Vers. 6. I shall not be
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
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
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