signe unto men that they should enter into his Rest or Sabbatisme Heb. 4. 9. and that the Lord their God doth sanctifie them Ezek. 20. 12. and thus the Sabbath was made for man Mar. 2. 27. and made Heb. to make that is to exist be and that perfectly and gloriously as by divine power of creation Or rather created and made perfectly and excellently for so the Hebrew phrase may be explained as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke for which in 1 Sam. 6. 6. is sayd and held it So in Exod. 17. 10. Making also is often used for perfecting polishing magnifying Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth which GOD had begun to make V. 4. the generations the Greeke turneth it the booke or storie of the generation that is of the procreation or making of the world and of the accidents that fell out in time after So other scriptures speake of the begetting and gendering of the dew and frost Iob 38. 28. 29. of the bearing and bringing forth of the earth Psal. 90. 2. and of that which a day may bring forth Prov. 27. 1. the day that is the time so day is used for the time wherein any thing is done as the day of salvation 2 Cor. 6. 2. this thy day Luk. 19. 42. and sundry the like Iehovah This is Gods proper name Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. 11. 17. 16. 5. by He that is that was and that will be or is to come It commeth of Havah he was and by the first letter I it signifieth he will be and by the second Ho it signifieth hee is This the Hebrew Doctors acknowledge for R. Bechai on Exodus fol. 65 saith that these three times past present and to come are comprehended in this proper name Iehovah as is knowne unto all It implieth also that God hath his being or existence of him-selfe before the world was Esa. 44. 6. that he giveth being unto all things for in him they both are and consist Act. 17. 25. that he giueth being to his word effecting whatsoever he speaketh Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord which is Gods name of his sustentation and dominion whereas Iehovah is his name of existing or being to which agreeth that name Ehjeh I am or Will be Exod. 3. 14. and Iehovih Gen. 15. 2. and Iah Exod. 15. 2. Howbeit the Greeke version turneth Iehovah Lord as well as Adonai and the New Testament often followeth the same as the Lord sayd to my lord Math. 22. 44. for that which is in Hebrew Iehovah sayd to my lord Psal. 110. 1. and many the like Which is to be observed in the Apostles writings for the understanding of sundry speeches as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord that is Iehovah as he is named in Ier. 23. 6. So in 1 Cor. 12. 3 no man can say that Iesus is the Lord that is Iehovah but by the holy Ghost Many times they use God in stead of this name Iehovah as 2 Sam. 7. 3. Iehovah is with thee for which in 1 Chron. 17. 2. is written God is with thee 2 King 11. 10. the house of Iehovah for which in 2 Chron. 23. 9. is the house of God So the mouth of Iehovah Deut. 8. 3. is interpreted the mouth of God Math. 4 4. and beleefe in Iehovah Gen. 15. 6. is beleefe in God Rom. 4. 3. Iam. 2. 23. Iehovah hath given me Esa 8. 18. is God hath given me Heb. 2. 13. And this is the name not onely of God the Father but also of the Son and of the Holy Ghost as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai 6. The Iewes at this day hold it unlawfull to be pronounced so as it is written but read Adonai Lord for it But in the sanctuarie they grant it was pronounced when the Priest blessed the people according to the law in Num. 6. 23. 27. Talmud in Sotah ch 7. fol. 37. Verse 5. plant or tree as the Chaldee interprets it A generall word therefore the Greeke translateth it greene thing before it was or which was not yet neyther should have beene had not God made them by his word who still causeth such things to grow Psal. 104. 14. caused it to rayne which rayne is the ordinary meanes to make the earth fruitfull Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God because none but hee can give rayne Ier. 14. 22. Verse 6. And a mist or vapour the Chaldee calleth it a cloud the Greeke a fountaine As being the originall matter of the rayne for by vapours ascending from the earth and sea rayne is ingendred and powred out on the earth Psalme 135. 7. Amos 5. 8. 1 King 18. 44. V. 7. formed man or the earthly man Adam Hereupon it is sayd we are the clay and thou Lord our former or potter Esa. 64. 8. dust or mould that is of the dust as Eccles. 3. 20. but the speech is forcible noting mans base originall whereof he was after put in minde Gen. 3. 19. and we all Eccles. 12. 7. Hereupon Paul sayth the first man was of the earth dustie 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay and to have our foundation in the dust Iob 4. 19. inspired or blew This sheweth mans spirit not to be of the earth as his bodie but of nothing by the insufflation of God and so differing from the spirit of beasts as Solomon observeth Eccles. 3. 21. This word is used also when Christ for to make men new creatures by the preaching of the Gospell inspired his Apostles with the holy Ghost Ioh. 20. 22. The Rabbines say The forme of the soule of man is not compounded of the elements c. but is of the Lord from heaven Therefore when the materiall body which is compounded of the elements is separated and the breath perisheth because it is not found but with the body and is needfull for the body in all the actions thereof this essentiall forme is not destroyed c. but continueth for ever even for ever and ever This is that which Solomon by his wisedome sayd in Eccles. 12. 7. and dust shall returne unto the earth as it was and the spirit shall returne unto God who gave it Maimony in Misn. in Iesudei hatorah ch 4. s. 9. breath of life or spirit of lives whereby is intimated one spirit or soule to be in man which hath sundry faculties and operations The breath here is in Hebrew Neshamah which hath affinitie with Shamajim heavens usually it signifieth eyther the breath of God or of men not of other things and so it is put for mans minde or reasonable soule and the Latine word Mens minde is of the same consonant letters that the Hebrew and of it derived
And this Minde is the Lords candle searching all the toward roomes of the belly Prov. 20. 27. The Hebrew lives is by the holy Ghost translated in Greeke life Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the forme plurall because in life there are ma 〈…〉 operations changes occurrences c. that doe fall out and men or Adam which Paul openeth thus the first man Adam 1 Cor. 15. 45 was or was to that is become a living soule The word to as it is often expressed so is it sometime omitted in the Hebrew text◠as 〈◊〉 Chron. 18. 21. I will be to or for a lying spirit which in 1 King 22. 22. is written I will be a lying spirit unto this living soule Paul opposeth the second Adam Christ who is a livemaking spirit 1 Cor. 15. 45. where he compareth living or quicke with livemaking or quickning soule with spirit as also the souly or naturall body with the spirituall verse 44. 46. So by living soule here is meant the naturall estate of life in this world where men doe eat and drinke procreate children c. which in the world to come shall be otherwise when this animalitie or souly state shall be changed into spiritualtie As for the terme of this our souly or naturall life it dureth while our breath is in us and the spirit of God in our nostrills Iob 27. 3. for the breath of the Almighty giveth us life Iob 33. 4. And here for a living soule the Chaldee translateth speaking that is reasonable because man hath a soule reasonable wherby he speaketh so differing from dumbe beasts Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say the forme of the inferiour Adam mystically signified the forme of the superiour Adam R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus The first man is of the earth earthly the second man is of the Lord from heaven 1 Cor. 15. 47. V. 8. a garden called hereupon the garden of Iehovah Gen. 13. 10. the Greeke translateth it a paradise which name is borrowed from the Hebrew pardese that signifieth an orchard Song 4. 13. Eccles 2. 5. This place for the pleasantnesse of it is made a figure of heaven named paradise in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ Revel 21. 22. So the Hebrew Doctors gathered from Song 4. 12. that this garden signified the Church of Israel R. Menachem on Gen. 2. 8. in Eden a countrie in the upper part of Chaldea mentioned in Esa. 35. 12. Ezek. 27. 23. and other where Eden signifieth Pleasure of it the Greekes name Pleasure Hedone and the name sheweth it to bee the pleasantest part of the world wherefore comparisons are made by it Esa. 51. 3. Ezek. 31. 16. 18. Vers. 9. desireable that is goodly pleasant tall excellent as Cedars and the like See Ezek. 31. 8. 9. 18. tree of life which was continually flourishing and fruitfull unto which the scripture seemeth to have reference in describing the spirituall Paradise under the Gospell mentioning the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the nations Rev. 22. 2. This was unto Adam a symbolicall tree a signe not onely of a blessed naturall life in Paradise for a time but of a spirituall life after in Heaven for ever if he continued in obedience to his Creator For as the bread of life is that which giveth life eternall to them that eate of it Ioh. 6. 48. 50. 51. so this tree of life signified the like as God himselfe after sheweth Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden the Greeke sayth of the paradise which the Holy Ghost followeth in Rev. 2. 7. saying to him that overcommeth I will give to eate of the tree of life which is in the midst of the Paradise of God The word midst often signifieth no more then within as in Gen. 41. 48 amidst the same City that is within the same So in the midst of thornes Luke 8. 7. is among or into the thornes Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden that is within it Gen. 3. 3. the knowledge of good and evill so named because of Gods law which forbad man to eate of this tree should teach what is good and evill be a rule of obedience shewing mans goodnesse and righteousnesse if he did obey as Deut. 6. 25. or his evill if he did transgresse for the knowledge of sinne is by the law Rom. 3. 20. Also knowledge is used for sense or experience Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction Gen. 4. 1. and this tree might so have the name of the event because Adam by eating of it brought evill into the world was commingled and defiled with it and felt the misery of it in his owne conscience experience Gen. 3. 6. 7. The Greeke translateth a tree to know that which may be knowne of good and evill and the Chaldee thus a tree of whose fruit they that eate shall know the difference between good and evill So in Thargum Ierusalemy likewise Vers. 10. to water From this river and the use of it in Paradise the Scripture speaketh of Gods spirit and graces in his Church as the pure river of the water of life Rev. 22. 1. the river of God full of waters Psal. 65. 10. the river whose streames make glad the city of God Psal. 46. 5. See Iohn 7. 38. 39. was to that is became into foure heads meaning foure beginnings of other rivers Vers. 11. Pison or as in the Greeke Phison it is so called of the multitude or increase of waters The Scripture elsewhere speaketh not of it compasseth This word is sometime used for turning and passing along by though not round about as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai passe by and so it may be taked here Havilah in Greeke Evilat This was the name of two men one the sonne of Cush the sonne of Cham the sonne of Noe Gen. 10. 7. the country where hee dwelt was called by his name and that is it here mentioned and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan the sonne of Heber of the race of Sem sonne of Noe Gen. 1029. His countrie befell him in the East Indies Vers. 12. good that is fine precious so in 2 Chr. 3. 5. Bdelium the name of a tree and of a sweet gumme that runneth from it The Hebrew name is Bedólach and some thinke it to bee a kind of Pearle the Manna was like unto it and the colour white Num. 11. 7. Exod. 16. 31. Beryll a precious stone called in Hebrew Shoham which the Greeke in Exod. 28. 20. translateth a Beryll the Chaldee calleth it
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
20. Aaron what is he to wit other than the Minister of God So the Apostle saith Who is Paul and who is Apollo but ministers by whom ye beleeved 1 Cor. 3. 5. And thus had Moses said in their former murmurings What are wee that ye murmure against us your murmurings are not against us but against Iehovah Exod. 16. 7 8. Vers. 12. We will not come up An obstinate answer and refusall of the meanes of their bettering by Moses debating the matter with them so might they have been perswaded to disist from their evill course and have found mercie By comming up is meant unto the publike place of judgement whither in the Scripture phrase men are said to goe up as in Deut. 25. 7. Ruth 4. 1. And in Ezra 10. 7. 8. whosoever would not goe to Ierusalem at the time appointed by the Princes and the Elders all his substance should be forfeited and himselfe separated from the Church of those that had been in captivitie Of Dathan and Abiram Sol. Iarchi here observeth that Their owne mouth caused them to offend or signified their fall they were not but to goe downe to wit alive into hell verse 33. Vers. 13. out of the land of Egypt as is added in Targum Ionathan which having beene the place of their bondage and miserie an iron furnace unto them Deut. 4. 20. they here call it a land flowing with milke and honey so despising their redemption God their Redeemer who laid their bring from thence for a ground of their obedience unto him Exod. 19 4 5. and 20. 2. even making or also making thy selfe a Prince that is without God of thine own presumption advancing thy selfe onely wholly and continually The doubling of the word is to aggravate their crimination This latter branch the Greeke translateth Thou art a Prince as if it were spoken in derision Verse 14. not brought us according to promise Exod. 3. 8. and 33. 3. Lev. 20. 24. of field that is as the Chaldee explaineth it of fields and vineyards one named generally for many as is noted on Gen. 3. 2. dig out the eyes that is make them blinde as the Chaldee expoundeth it so in Iude. 16. 21. 1 Sam. 11. 2. of these men or as the Greeke translateth it of those men which may be meant of the whole congregation as if they were so blinde that they could not espie his fraud or it may have speciall reference to Korah and his company And thus Chazkuni here explaineth it Thou hopest to dig out the eyes of Korah and of all his congregation as though they had no eyes to see and understand this offence that thou hast brought us up from the good land of Egypt and hast not performed unto us that which thou promisedst to bring us into a land that floweth with milke and honey but hast said In this wildernesse they shall be consumed and there they shall die Num. 14. 35. Moreover thou hast perverted judgement against us and therefore we will not come up unto thee for we beleeve thee not concerning the triall of this matter Verse 15. very wroth or very much grieved see the notes on Gen. 4. 5. Respect not or Looke not Turne not the face unto which the Chaldee expoundeth Accept not with fauour their oblation their offering or their Meat-offering their Minchab whereof see the annotations on Levit. 2. and on Gen. 4. 3. This Sol. Iarchi expoundeth their incense which they shall offer before thee to morrow so it hath reference to Korah his company 2. 7. and 17. But others as he saith explaine it thus 〈◊〉 that they have a part in the daily sacrifices of the 〈◊〉 gregation let not their part be accepted beâ—â—re 〈◊〉 And thus some understand this imprecation to be against Dathan and Abiram onely as Chazkum saith The reason why Moses cursed Dathan 〈◊〉 Abiram was because when Moses sent to call them they said we will not come up It was not their 〈◊〉 to convert for though the Lord should have said I have chosen Aaron yet they would have mâ—â—ined against the Priesthood But Korah and the 250 men which tooke upon them to take every man his ce 〈…〉 because they were in hope that the Lord had not sent him concerning his brother Aaron but that he had done it of his owne minde he would not curse oâ—â— asse that is not the vilest beast the Greeke translateth it the desire of any of them that is any deâ—â—rable thing They mistooke and read Chamâ—â— for Chamur because the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dand 〈…〉 be one like another as is also noted on Gen. 4 18. But Iosippus noteth it to be one of the 13 places which the Lxxij Interpreters changed purposely lest Prolemie the King at whose request they â—â—rned the Law into Greeke should say Hee 〈…〉 asse but some other gift he did take Verse 16. Thou and all thy congregation The Greeke expoundeth it Sanctifie thy congregation and be ye ready before the Lord c. Because their rebellion was against God verse 11. therefore Moses committeth the deciding of the controversie unto God Ver. 18. at the doore in the court-yard of the Sanctuary and Moses and Aaron Targum Ionathan explaineth it they on the one side and 〈◊〉 and Aaron on the other side Verse 19. assembled against them all not onely the 250 forementioned but the generall mu 〈…〉 tude too ready to incline to his faction See verse 41. glorie of Iehovah in the cloud over the Sanctuary as it did at other times in the like cases 〈◊〉 42. Num. 12. 5. and 14. 10. Verse 21. as in a moment or even in a moment suddenly and as the Greeke translateth at once So in verse 45. and thus God had before threatned after they had made the â—â—lfe Exod. 33. 5. Verse 22. God of the spirits of all flesh By all flesh is meant all mankinde as in Gen. 6. 13. 〈◊〉 40. 5. 6. Ezek. 20. 48. and 21. 4 5. Ioel. 2. 28. and so it is explained in Iob 12. 10. the spirit of 〈◊〉 flâ—â—h of man And the Lord is called God of the spirits oâ— men both as he is creator of them who â—orm 〈…〉 the spirit of man within him Zach. 12. 1. called therefore the Father of spirits Heb. 12. 9. and as the preservation ordering and government 〈◊〉 them is in his hand both in life and death 〈…〉 hand is the soule of all living and the spirit of 〈…〉 of man Iob 12. 10. Therefore Moses useth the like phrase when he prayeth that a governour might be substituted in his stead Num. 27. 16. Targum Ionathan explaineth it God that puttâ—â—â— the 〈◊〉 of the soule in the bodies of all the sonnes of men and Targum Ierusalemy thus God which rulest 〈◊〉 the soules of all flesh Chazkuni saith which knowest the spirit of every one of them The Greeke translateth God of the Fathers and of all flesh understanding as it seemeth by spirits such
1 King 9. 8. for this house which is high 2 Chron. 7 21. Otherwise it may be translated How shall I curse God hath not cursed Targum Ionathan explaineth it How shall I curse when the word of the Lord blessed them Here God by Balaams owne mouth reproveth the errour of the King who had sent so farre twice to fetch him that of himselfe was able to doe nothing in this businesse and taxeth the vanitie of this Art of Magicke or divination which is not able either to helpe or hurt any without leave from God So the Babylonian is convinced by the prophet saying Stand now with thine inchantments and with the multitude of thy sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazâ—rs the monethly Prognosticators stand up and sav thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burne them c. Esay 47. 12 13 14. Vers. 9. For from the top or when from the top Hebr. the head of the rockes I see him meaning the people spoken of as one body I behold him in Greeke I consider him speaking againe of the people as Targum Ionathan explaineth it I consider this people Balak brought him to the mountaines that seeing the people from thence hee might the more easily curse them but the sight of them did so amaze him as he blessed them Thus all occasions and circumstances which the wicked chuse for their advantage God turneth against them and for the accomplishment of his owne wil. shall dwell alone separated from other peoples And this further signifieth how they should be sufficiently provided for of God having neither need nor feare of other peoples for so dwelling alone implieth a security from evill as in Ier. 49. 31. And thus Moses blessing them said Israel shall dwell in confident safety alone Deut. 33. 28. shall not be reckoned or shall not reckon themselves this respecteth their faith in God and service of him whereby they were his peculiar and separated from other peoples as Exod. 19. 5. Lev. 20. 24 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves as it is said We know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 10. Who can count that is None can count they are so many Heb. Who counteth which the Chaldee expoundeth who can or is able to count And thus the Scripture somtime explaineth it selfe as Not that which goeth into the mouth defileth a man Matth. 15. 11. that is can defile him Mark 7. 15. See the Annotations on Gen. 13. 6. So after in vers 20. the dust of Iakob that is the children of Iakob as the Greeke translateth it the seed of Iakob Here Balaams mouth confirmeth the promise which God made of old unto Iakob saying Thy seed shall be as the dust of the earth Gen. 28. 14. and the like was before unto Abraham I will multiply thy seed as the starres of heaven and as the sand which is upon the sea shore Gen. 22. 17. And thus the Chaldee here expoundeth it Who can count the little ones of the house of Iakob of whom it was said they shall be multiplied as the dust of the earth of the fourth part or of a quarter as the Chaldee explaineth it of one of the foure campes of Israel for they camped about the Tabernacle in foure quarters Numb 2. Whereas the promise of the blessing to Abraham consisted of two branches 1. that God would give the land of Canaan to him and to his seed for ever 2. and that he would make his seed as the dust of the earth Gen. 13. 15 16. under which spirituall graces in Christ were also comprehended the Lord causeth Balaam here to ratifie them both for their dwelling alone in the land and for their innumerable increase And whereas Balak envied their multitude and would therefore have them cursed that they might be diminished Num. 22. 3 5 6. Balaam is here forced to utter a blessing for their further increase Thus God resisteth him in all his counsels and enterprises Let my soule die that is Let me die an Hebrew phrase whereby the soule is put for the person I thou or he and death is the departure of the soule from the body Gen. 35. 18. Then dust returneth unto the earth as it was and the spirit returneth to God that gave it Eccles. 12. 7. So Samson said Let my soule die with the Philistines Iudg. 16. 30. the death of the righteous men the Greek translateth with the soules of the just men meaning the righteous of Israel as the Chaldee explaineth it the death of the just men thereof that is of that people Balaam who lived the life of the wicked desireth as many doe to die the death of the righteous but as he lived so he died among the enemies of God by the sword of Israel Numb 31. 8. Howbeit he pronounceth here a greater blessing upon Israel as they that were happie not only in life but in death For righteousnesse which is by faith in Christ Phil. 3. 9. delivereth from death but when a wicked man dieth his expectation perisheth Prov. 11. 4 7. Here also Balaam testifieth of the soules immortality and different case of good bad for otherwise what were the death of the righteous better than of the wicked let my last end or let my posterity The originall word sometime signifieth the end opposed to the beginning as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here let my end be like theirs sometime it is the posteritie or children which come after as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here saying and let my seed be like their seed thus Balaam prophesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him Gen. 17. 7. And further this word end is often used for reward which is after labours Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here of a blessed reward which the righteous have after this life in heaven Mat. 5. 12. But Balaam being a minister of Satan though transformed as a minister of righteousnesse his end was according to his workes as the Apostle telleth us of all such 2 Cor. 11. 15. Vers. 11. I tooke thee to curse mine enemies Balak who had before builded altars and offered sacrifices as to serve the Lord with great devotion being now crossed in his purpose manifesteth his hypocrisie pride malice and notorious prophanation of religious exercises in that he regarded not nor rested in the answer of Godby Balaam
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
things under the Sun are vanity and vexation of spirit from mans birth to his dying day Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for immortall and which fadeth not 2 Peter 1. 4. Of ground cursed there followeth barrennesse or unprofitable fruits and desolation Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned Hebrews 6. 8. So the earth and the workes therein shall bee burnt up 2 Pet. 3. 10. And as for mans sake this world is cursed and the creature made subject to vanity so it earnestly expecteth the manifestation of the sonnes of God that it may be delivered from the bondage of corruption Rom. 8. 19. 20. 21. in sorrow with painfull labour as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes Psal. 127. 2. Adam was to have labored in his innocency Gen. 2. 15. but without sorrow being under the Lords blessing which maketh rich and hee addeth no sorrow with it Prov. 10. 22. Concerning this sorrow or toyle of our hands Noe the figure of Christ was a comforter Gen. 5. 29. Vers. 18. thornes Heb. the thorne Hereby is meant harmfull weeds in stead of wholesome fruits Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs Mat. 7. 16. Thornes doe choak the good corne as Mat. 13. 7. And spiritually these signifie evill fruits which wicked earthly men bring forth Heb. 6. 8. of the field and so no longer the pleasant fruits of Paradise Gen. 2. 9. 16. But as Nebuchadnezar when he had a beasts heart was driven out among beasts to eat grasse as the oxen Dan. 4. 13. 22. so man not lodging a night in honour nor understanding but becomming like beasts that perish is to eat herbes with them Psal. 49. 13. 21. but by the labour of his hands his diet is bettered Vers. 19. sweat with much labour which Adam and all his posterity was condemned unto that this is a generall rule if any will not worke neither should he eate 2 Thess. 3. 10. The sweat of the face though it is to be distinguished from the care of the 〈…〉 d which Christ forbiddeth Mat. 6. 25. 34. yet it doth imply all lawfull labours and industry of body and mind for the good of both Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also to seeke and search our things by wisedome is a sore occupation which God hath given to the sonnes of Adam to be occupied therein and humbled thereby Eccles. 1. 13. bread that is all food whereof bread is the principall as that which upholds the heart of man Psal. 104. 15. Therefore that which one Evangelist calleth bread Mar. 6. 36 another calleth victuals or meats Mat. 14. 15. the ground or the earth called elsewhere our earth Psal. 146. 4. and our dust Psal. 104. 28. meaning till man returne to the dust of death the grave and there the wearied be at rest from their labours Iob 3. 17. Rev. 14. 13. dust thou art or thou wast to weet concerning the body as Gen. 2. 7. not the spirit which being immortall goeth unto God for eternall joyes or torments Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth And dust returne to the earth as it was and the spirit returne to God that gave it Eccles. 12. 7. Here God condemneth mankind to death which is the wages of sinne Rom. 6 23. and to the grave the house appointed for all living Iob 30. 23. where they must wait till their change come Iob 14. 14. for it is appointed to men once to dye and after this is the judgement Hebr. 4. 27. Otherwise the life eternall could not bee obtained for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit incorruption therefore we must all either dye or be changed and this corruptible must put on incorruption and this mortall must put on immortality and then shall Death be swallowed up in victory 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught saying that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve and because of that filthinesse Death is come upon Adam and his seed For when God saw how uncleannesse cleaved and spred it selfe abroad in the world continually he intended to consume it and to root out the power of it and therefore the bodies doe consume and corrupt and have no continued life But when the filthinesse is consumed and the spirit of uncleannesse taken out of the earth behold God will renew his world without any other filthinesse and will wake up by his power those that dwell in the dust c. and the Lord will reioyce in his workes as the intendment of the creation was at the first R. Menachem on Gen. 3. The Greeke Philosophers have observed that some dead men putrified turne to Serpents Plutarch in vita Cleomenis If so it is a notable memoriall of mans first poysoning by the Serpent Vers. 20. Eve in Hebrew Chavah which is by interpretation Life as the Greeke also translateth it or Living Adam first called her Woman Gen. 2. 23. God called her Adam Gen. 5. 2. and now the man calleth her Eve Life by which new name he testifieth his faith in and thankfulnesse for Gods former promise in vers 15. In which he also trained up his children teaching them to sacrifice and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner and by Wisdome that is faith in Christ brought out of his fall Ioseph Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome c. 10. v. 1. all living that is as the Chaldee paraphraseth of all the sonnes of man meaning this both naturally of all men in the world and so of Christ the promised seed and spiritually of all that live by faith in which sense Sarah is also counted the Mother of the faithfull 1 Pet. 3. 6. Gal. 4. 22. 28. 31. V. 21. coats to cover the body from shame and harme and for a memoriall of mans sin a further signe of those garments of justice and salvation which men have of God that their filthy nakednesse doe not appeare Rev. 3. 18. 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde◠calleth these here garments of honor of skin that is in likelihood of the skins of beasts which God taught him to kill for sacrifice Which offerings were even from the beginning of the Gospell preached as appeareth Gen. 4. 3. 4. 8. 20. And after by the Law the Skinnes of the sacrifices were given to the Priests Lev. 7. 8. And the sacrifices being all figures of Christ Heb. 10. 5. 10 the Skins were fit to resemble mans mortification as the girdle of skin which Iohn Baptist wore Mat. 3. 4. and new life by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of
ANd it was when men began to multiply on the face of the earth and daughters were borne unto them That the sonnes of God saw the daughters of men that they were faire and they tooke unto them wives of all which they chose And Iehovah said My spirit shall not strive with man for ever for that he also is flesh and his dayes shall be an hundred and twentie yeeres There were Giants in the earth in those dayes and also after that when the sonnes of God went-in unto the daughters of men and they bare children to them they were mighty men which were of old men of name And Iehovah saw that the wickednesse of man was much in the earth and every imagination of the thoughts of his heart was onely evill every day And it repented Iehovah that he had made man on the earth it grieved him at his heart And Iehovah said I will blot-out man whom I have created from the face of the earth from man unto beast unto the creeping-thing and unto the fowle of the heavens for it repenteth me that I have made them But Noe found grace in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THESE are THE GENERATIONS OF NOE Noe was a just man perfect in his generations Noe walked with God And Noe begat three sonnes Sem Cham and Iapheth And the earth was corrupt before God and the earth was filled with violent-wrong And God saw the earth and loe it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noe An end of all flesh is come before me for the earth is filled with violent wrong from the face of them and behold I destroy them with the earth Make for thee an Arke of Gopher trees nests shalt thou make in the Arke and shalt pitch it within and without with pitch And this the fashion which thou shalt make it of three hundred cubits the length of the Arke fifty cubits the bredth of it and thirty cubits the height of it A cleare-light shalt thou make to the Arke and in a cubit shalt thou finish it from above and the doore of the Arke shalt thou set in the side thereof with lower second and third stories shalt thou make it And I behold I doe bring the Flood of waters upon the earth to destroy all flesh which hath in it the spirit of life from under the heavens every-thing that is in the earth shall give-up the ghost But I will stablish my covenant with thee and thou shalt enter into the Arke thou and thy sonnes and thy wife and thy sonnes wives with thee And of every living thing of all flesh two of every sort shalt thou bring into the Arke to keep alive with thee they shall be male and female Of the fowle after his kinde and of the beast after his kinde of every creeping thing of the earth after his kind two of every sort shall come unto thee to keepe them alive And take thou unto thee of all meat that is eaten and thou shalt gather it to thee and it shall bee for thee and for them for meat And Noe did according to all that God commanded him so did he Annotations MEn Hebr. Adam put generally for men as the Greeke translateth and the last words of this verse doe confirme so the Chaldee saith the sonnes of man The posterity of Kain is hereby meant who increased faster then Seths did and sought so to doe by taking moe wives Gen. 4. 19. Vers. 2. the sons of God the men of the Church of God for unto such Moses saith ye are the sonnes of Iehovah your God Deut. 14. 1. so 1 Ioh. 3. 1. The name God in Hebrew Aelohim is in the forme plurall and sometime Princes are so named Exod. 21. 6. Psal. 82. so the Chaldee here translateth the sonnes of Princes understanding as I thinke Seth and the other Patriarchs daughters of men meaning of Kains posterity that were out of Gods Church Gen. 4. 14. and because they were not borne againe of God by the immortall seed of his word 1 Ioh. 3. 9. 10. 1 Pet. 1. 23. they continued children of the old Adam and naturall man still So Paul saith 1 Cor. 3. 3. walke ye not as men that is as unregenerate men fayre or goodly Hebr. good to weet of countenance as is expressed Gen. 24. 16. the Chaldee translateth it fayre tooke unto them that is tooke to themselves and regarded not the counsell of their godly parents who should by right take wives for their children nor the will of God whose law after forbad such prophane mariages Deut. 7. 3. 4. The like is noted of Esau Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families which they chose that is which they loved and liked following their owne affections So my chosen Esay 42. 1. is interpreted my beloved Mat. 12. 18. and choosing is often used for liking or delighting Ps. 25. 12. and 119. 173. Esay 1. 2. and so the Chaldee translateth it here Into this sinne Solomon also sâ—ll 〈◊〉 King 11. 1. 2. Vers. 3. my spirit This is that holy spirit of Christ by which he preached in the Patriarches and especially in Noe to the disobedient spirits of the olde world 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive or not judge that is not contend in judgement for so this word is elsewhere also used Eccles. 6. 10. and may here import both contending by preaching disputing convincing in the mouthes of the Patriarches as Nehem. 9. 30. and by inward motions and checks of conscience which his spirit gave them for their sinnes against which they that struggle fall into the sinne against the holy Ghost despiting the spirit of grace Heb. 10. 29. So the Spirit of God is sayd to be tempted resisted grieved Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man or in man implying both the contending of the Prophets outward and of Gods spirit inwardly as before is observed Here the Church declined is called man or Adam to note their corrupt estate The Greek traÌ„slateth it my Spirit shall not continue in these men The Chaldee paraphraseth This evill generation shall not continue before me for ever understanding as it seemeth by the Spirit mans naturall soule and life which God would take away by the Flood he also that is these also which are my peculiar professant people is flesh that is is fleshly not having the spirit but walking after their owne lusts as Iude vers 19. 16. The flesh and the Spirit are also thus opposed Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith For that they are flesh and their workes evill And this is the state of all men in their first birth for that which is borne of the flesh is flesh Ioh. 3. 6. 120. yeares meaning that so long time by Noes preaching and building the Arke they should have space given them
Others referre it to the square compasse which was within the Altar that was hallow verse 1. and 8. where either by rings or upon a ledge this grate was hanged on the mids This signified the place within where the holy fire alwaies burneth that is the heart which sustaineth also the sacrifice and where all ashes and excrements of corruption are inwardly conveyed away as they are discovered by Gods Word and Spirit and our sanctification furthered by afflictions 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1â— Hebr. 9. 14. and 12. 10. Vers. 8. he that is God shewed or according to the Greeke translation as it was shewed Thus all the instruments of Gods daily service in Israel were appointed and shewed of God himselfe that no place might be left for mans wil-worship or inventions Colos. 2. 23. Matth. 15. 9. Vers. 9. Court or Courtyard an open place into which the people should come daily unto the sacrifices and publike service of God Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God divided into three roomes the outward Court which was in the open light and view of all The Tabernacle or Holy place which had light by the seven lampes of the gold Candlesticke and the most holy place wherein was no externall light wherein God â—ate upon the glorious Cherubims 〈◊〉 man who is the true Tabernacle and Temple of God consisteth of three parts Body 〈◊〉 and Spirit 1 Thes. 5. 23. The body is as the open Court where all doe see what is done The Soule is as the Holy place where by the lamps of Gods Word and Spirit mans reason and understanding 〈…〉 The Spirit is as the most holy place where God onely dwelleth in secret by faith which is of things not seene nor by humane reason to be comprehended And so by the Hebrew Doctors opinion the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s in the Sanctuarie R. Eliâ—◠〈◊〉 â—â—pher reshith 〈◊〉 〈◊〉 of Holinesse chap. 7. 〈◊〉 219. The world also hath three parts this i 〈…〉 wherein we live and dyâ—â— the superiour or heaven lightned with seuen Planets and staâ—res innumerable and the Heaven of heavens for third Heaven 2 Cor. 12. 2. the place of eternâ—ll blessednesse unto which the most holy place is resembled Heb. 9. 24. tapestrie-hangings which were Curtaines woven with Tapestrie worke The same word when it is spoken of other matter signifieth carved-worke as in 1 King 6. 32. fine linnen in Greeke bysse see Exod. 25. 4. within this which figured the righteousnesse of the Saints Revel 19. 8. was the Church of God to be in the service of him as in a holy pure and glorious inclosure Vers. 10. Pillars which served to uphold those hangings fastened unto them by silver hookes Figuring the stabilitie of the Church and of the righteousnesse thereof by the word of God compared unto silver and Ministers of the same Ieremie 1. 18. Revel 3. 12. Psalme 12. 7. Galath 2. 9. fillets or hoopes of silver which compassed the â—oppes of the Pillars and served both for ornament and for the hangings to be fastened by They have their name in Hebrew of imbracing about and cleaving fast derived from a word which is applied unto loving affection Psalme 91. 14. and signifie the pure love wherewith the Saints are to imbrace and cleave to and serve one another Colos. 2. 2. and 3. 14. Galath 5. 13. In the making of these it is said that their heads also or chapiters were overlaid with silver Exodus 38. 17. 19. Vers. 12. Sea that is the west side see Genesis 12. 8. fiftie so the bredth was halfe so much as the length and the forme of the Court was 〈◊〉 long square 100 cubits long and 50 broad The Tabernacle within the Court was of like forme 30 cubits long and 12 broad Exod. 26. Vers. 14. for the side that is for the one side as the Greeke translateth it meaning the side of the gate or entrie the Hebrew figuratively calleth it a shoulder Vers. 16. hanging veile or covering for of that it hath the name so there was at the doore of the Tabernacle Exodus 26. 36. see the notes there blew c. so it differed from the other hangings of the Court which were but of one colour this with varietie of colours represented the manifold graces of Christ applied unto us by his blood by whom as by a doore we have entrance and accesse unto God in his Church Iohn 10. 9. Rom. 5. 1. 2. Vers. 18. with fiftie that is fiftie on the West end with fiftie on the East end The like is to be understood before of the length an Hundred on the one side with an Hundred on the other and so the Greeke translation speaketh of that as of this five halfe the height of the Tabernacle which was Ten Cubits high Exod. 26. 16. Vers. 19. for all the service the Greeke explaineth it thus and all the instruments such as served for the worke thereof pinnes or â—ailes stakes which were to fasten it and the parts thereof that it might stand sure These signified also the stabilitie of the Church and the ministery of Gods word fastening the same Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twentieth section or lecture of the Law see Gen. 6. 9. Vers. â—0 take and bring unto thee so in Lev. 24. 2. where this law is againe repeated Olive that is 〈◊〉 〈◊〉 of the Olive tree which is alwaies green and flourishing faire and of goodly fruit of whose fruit oyle is made good for food for ointment and for light of which last he here speaketh This oile Olive signified the fruitfull graces flowing from Christ and the Saints compared to Olive trees Iudg. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of Gods spirit cause the seven lampes to burne before his throne and doe inlighten the Church with his word Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten signifying how with much labour affliction the light of Gods word is to be prepared with patience preached and made to shine in his Church 2 Cor. 1. 4. 2. 4. 11. 23. 24. 25. c. 1 Thes. 2. 9. to ascend that is as the Greeke and Chaldee explaine it to burne V. 21. the Testimonie the Tables of the Law within the Arke Ex. 25. 21. shall order it by causing it to burne as the Greek interpreteth The manner whereof the Iewes record to be thus When the Priest commeth to trim the Candlesticke of every lampe that is burnt out he takes away the weke and all the oile that remaineth in the lampe and wipeth it and putteth in another weke and other oile by measure and that is halfe a log that is about a quarter of a Pinte of which measure see Lev. 14. 10. and the notes on
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
gathereth another reason of the womans subjection in that the man was not created for the woman but the woman for the man 1 Cor. 11. 9. V. 19. them unto Adam or unto the man but the Greek version keepeth the Hebrew name Adam addeth the word them for to make the sense plain So the holy Ghost sometime doth in repeating matters as he blessed and brake Mat. 14. 19. that is and brake them Luke 9. 16. Shew to the Priest Mar. 1. 44. that is shew thy selfe Mat. 8. 4. See also Gen. 31. 42. would call them or call it that is every of them This sheweth Gods bounty in giving man dominion over all earthly creatures Psal. 8. for the giving of names is a signe of soveraignty Numb 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome in naming things presently according to their natures as the Hebrew names by which he called them doe declare Vers. 20. he found not that is the man found not a meet helpe for himselfe among all the creatures therefore the woman when shee was made was the more acceptable Or as the Greeke translateth there was not found an helper like unto him So in Gen. 15. 6. he imputed it is translated it was imputed Rom. 4. 3. See also Gen 6. 20. and 16. 14. Vers. 21. a dead fleepe This the Greeke calleth an extasie or trance which the Scriptures shew to have falne also on men when they did see visions of God as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe the senses are all bound up as 1 Sam. 26. 12. V. 22. builded To build the rib to a woman is to make or create a woman of it as with a speciall care or art and fit proportion Hereupon our bodies are called houses Iob 4. 19. 2 Cor. 5. 1. And although by building is meant making as the Lord will build thee an house 1 Chron. 17. 10. is the same that he will make thee an house 2 Sam. 7. 11. yet by the many words used in the generation of man-kind as creating Gen. 1. 27. making Gen. 1. 26. forming and inspiring Gen. 2. 7. and now building Moses would set forth this wondrous workmanship which the Psalmist so laudeth God for Psal. 139. 14. he brought God her builder was also her bringer and so her conjoyner in mariage with the man Mat. 19. 6. and the Scripture noteth a wife to be a speciall favour of the Lord Pro. 18. 22. and 19. 14. He also blessed them together as Gen. 1. 28. whereby may bee seene how Moses changeth the order in this Chapter inlarging things here which before he had touched briefly Vers. 23. This now or this time this once flesh c. Hereby Adam shewed both his thankfulnesse to God and love to his wife and from hence Paul teacheth that men ought to love their wives as their owne bodies for no man ever hated his owne flesh Ephes. 5. 28. 29. The like speeches are used of persons neere a kin that they are their bone and their flesh Gen. 29. 14. Judg. 9. 2. So the Apostle by this setteth forth Christs mystical union with his Church that we are members of his body of his flesh and of his bones Ephes. 5. 30. woman or Mannesse of Man as in Hebrew shee is called Ishah of Ish which word Ish hath the signification of strength and valour so that the Scripture useth this word shew your selves men for be yee strong or couragious Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh which in Hebrew is fire for heat in man causeth strength and courage Therefore as Adam is used for base men borne of adamah the earth so Ish is used for noblemen Psal. 49. 3. Also Ish is used both for man and husband and Ishah both for woman and wife as in the verses following out of man The Greeke translateth out of her man and the Chaldee out of her husband Hence is a third reason of womens subjection because the man is not of the woman but the woman of the man as Paul saith 1 Cor. 11. 8. Vers. 24. leave his father c. This is a perpetu all law given of God as Christ sheweth Mat. 19. 4. 5. and teacheth that the band of mariage is the neerest conjunction in the world and all societies rather to be left then this betweene man and wife who may not depart one from another 1 Cor. 7. 10. 11. as they doe depart from their parents Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage between Christ and his Church Psal. 45. 11. 12. The Chaldee translateth it he shall leave the bed of his father and mother And the Hebrew Doctors gathered from hence a law unto all Adams sonnes against unjust carnall copulations and incestuous mariages with a mans fathers wife or mother in law and with his owne mother as after by he shall cleave to his wife they say is forbidden any other mans wife and all pollution with the male and likewise with beasts Maimony in Misn. book 14. treat of Kings chap. 9. 〈◊〉 5. to his wife or to his woman for it is the same word Ishah used before in verse 23. and by his woman he sheweth there is no lawfull conjunction for a man but with one and she a wife become his by mariage Wherefore all other women are in this respect called strangers to him Prov. 5. 3. 18. 20. And for shall cleave the Greeke saith shall bee glewed which word is also in Mar. 10. 7. maketh against all unjust divorces they shall be the Greeke translateth they two shall be one flesh and so it is alledged in the New Testament Mat. 19. 5. that hereby a man is restrained from more wives then one which is to be observed in other speeches of Scripture wherein like restraint is implyed as him thou shalt serve Deut. 6. 13. that is as Christ alledgeth it him onely Mat. 4. 10. Luke 4. 8. So but for the Priests Mar. 3. 26. which another Evangelist writeth but for the Priests onely Mat. 12. 4. Of like force is that saying a man is not justified by the works of the Law but by the faith of Iesus Christ that is by faith onely Gal. 2. 16. one or to one flesh See vers 7. This is meant in speciall by generation of children wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation 1 Cor. 6. 16. adding a further mystery of our union with Christ hee that is joyned to the Lord is one spirit vers 17. Vers. 25. not ashamed thought not themselves in any shamefull plight as a Chaldee paraphrase saith they knew not what shame was For they being innocent and adorned with the image and glory of God had nothing in soule or body that was defective miserable or shamefull but now by sin nakednesse in us is a want a filthy thing and a shame Deut. 28. 48. Rev. 3.
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
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
containing sixe hand bredths or a foot and a halfe so 300 cubits make 450 foot height or stature By these measures here set downe the Arke was by proportion like in shape rod Coffin for a mans body sixe times so long as it was broad and ten times so long as it was high which was commodious for swimming and steddinesse against windes fit also to figure out Christs death and buriall and ours with him by mortification of the old man as the Apostle apply eth this type to baptisme 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ Rom. 6. 3. 4. 6. Vers. 16. A 〈◊〉 light whether by one or by many windowes is uncertaine after there is mention of a window that was in the Arke Gen. 8. 6 The Hebrew Zohar which the Chaldee translateth Nehâ—r Light is not found in the Scripture but here of it Zaherajim is used for the noone day light Some Hebrew Doctors say it was a precious stone hanged in the Arke which gave light to all creatures which were therein Pirk R. Eliezar chap. 23. This clear-light signified the enlightning of the Church by the holy Ghost as the doore signified faith in Christ Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit or unto a cubit it from above by it seemeth the Arke to be meant rather then the light or window which Arke had the roofe arched or bowed but a cubit that it might bee almost flat yet so as the water might easily slide off third stories or third nests that is roomes as v. 14. So many distinct stories there are also within mans bodie And Paul maketh three parts of man body soule and spirit 1 Thess. 5. 23. Likewise in Moses Tabernacle and in Solomons Temple were three rooms the Courtyard the Holy place and the Most holy Exod. 25. and 27. 1 King 6. The Church also figured by the Arke hath three states before the Law under the Law and under Christ Rom. 5. 13. 14. Ioh. 1. 27. Vers. 17. I doe bring or am bringing the Lord hereupon is said to sit at the flood Psal. 29. 10. as being the judge from whom this wrath proceeded and moderator in mercy to Noe. the flood or deluge the Hebrew mabbul is a peculiar naine to this flood which drowned the world and made all things fade and dye on earth whereof it hath the name In Greeke the holy Ghost calleth it Kataclysmos of the abundant shedding and inundation of the waters Mat. 24. 38. Vers. 18. I will establish that is make sure and stable and faithfully keepe my covenant For so the word importeth and other Scriptures open it as establish thou 2 Sam. 7. 25. is expounded let it bee faithfull or sure 1 Chron. 17. 23. and to stablish the words of a covenant 2 King 23. 3. is to doe or performe them 2 Chron. 34. 31. and to continue in doing them Gal. 3. 10. with Deut. 27. 26. my covenant or testament a disposition of good things faithfully declared which God here usually calleth his as arising from his grace towards Noe vers 8. and all men but implying also conditions on mans part and therefore is elsewhere named our covenant Zach. 9. 11. The Apostles call it Diathekee that is a Testament or Disposition and it is mixed of properties both of covenant and of testament as the Apostle sheweth in Heb. 9. 16. 17. c. and of both may be named a testamentall covenant or a covenanting testament whereby the disposing of Gods favours and good things to us his children is declared and thou shalt enter c This explaineth the Covenant made on Gods part that hee would save Noe and his houshold from death by the Arke and on Noes part that he should in faith and obedience make and enter into the Arke so committing himselfe to Gods preservation Heb. 11. 7. And under this the covenant or testament of eternall salvarion by Christ was also implyed the Apostle testifying that the antitype or like figure hereunto even Baptisme doth also now save us 1 Pet. 3. 21. which baptisme is a seale of our salvation Mar. 16. 16. wives Hereupon the Apostle observeth how in the Arke a few that is eight soules were saved by water 1 Pet. 3. 20. Vers. 19. two or by twoes that is by paires which is after explained to be seven of every clean and two of every uncleane beast Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast Psal. 36. 7. to keepe alive that is that thou maist keepe alive as the Greeke explaineth it that thou maist nourish Observe how verbs indefinite doe often times include though not expresse a certaine person especially such as was spoken of before as Eccles. 4. 17. or 5. 1. they know not to do evill that is they know not that they doe evill Zach. 12. 10. they shall mourne and to be bitternesse that is and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth as Esa. 37. 18. 19. they have laid wast and to cast their gods c. that is and they have cast their gods as is written 2 King 1â— 18. So in 1 Chron. 17. 4. build me an house to dwell in for which in 2 Sam. 7. 5. is written build me an house for me to dwell in Likewise in the Greek as Suzetein to question that is they questioned Mar. 1. 17. for which another Evangelist saith Sunelaloun they spake together Luke 4. 36. not lawfull to eate Luke 6. 4. that is for him to eate Mat. 12. 4. not to enter Luke 22. 40. or that ye enter not Mat. 26. 41. Also the holy Ghost so translateth as to be my salvation Esay 49. 6. which Paul citing saith that thou maist be my salvation Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures Vers. 20. shall come to thee to weet of their owne accord by my instinct Signifying hereby that Noe should not need to hunt for them So it was before with Adam in Gen. 2. 19. to keepe alive that is that thou maist keepe them alive as before in vers 19. Or to be kept alive as the Greeke here translateth to be nourished with thee For a verb indefinite active is often to be understood passively as a time to beare Eccles. 3. 2. that is to be borne What to doe Est. 6. 6. that is what shall be done So for to declare my name Ex. 9. 16. is by the Apostles authority translated that my name may bee declared Rom. 9. 17. See Gen. 2. 20. and 4. 13. Vers. 22. And Noe did it This commendeth Noes singular faith and obedience in undertaking and performing so great a worke full of infinite doubts feares troubles charges c. wherefore hee hath of the holy Ghost this good report By faith Noe being spoken to of God of things not seene as yet moved with reverence or using carefulnesse preparedan Arke to the saving of his house by the
Ismael sonne of Agar the Aegyptian mocked and persecuted Isaak Gen. 21. 9. Gal. 4. 29. which fell out thirty yeeres after the promise Gen. 12. 3. which promise was 430 yeeres before the Law Gal. 3. 17. and 430 yeeres after that promise came Israel out of bondage Exod. 12. 41. Vers. 14. will judge that is punish as their sinnes deserve the judgements that God brought on the Egyptians are summed up in Psal. 105. 27. 36. and 78. 43. 51. handled at large in Exodus great substance or riches both of their owne and of the Egyptians whose jewels of silver gold and garments they caried away Exod. 12. 35 36. Vers. 15. unto thy fathers that is shalt die the body returning to the earth the spirit to God that gave it Eccles. 12. 7. with whom are the spirits of just and perfect men Heb. 12. 23. See this promise fulfilled in Gen. 25. 8. Vers. 16. the fourth generation This promise was verified when Eleazar the son of Aaron the sonne of Amran the sonne of Kohath came out of Egypt and parted the land of Canaan to Israel Ios. 14. 1. Kohath being one that went into Egypt with Iaakob Gen 46. 11 26. 1 Chron. 6. 2 3. of the Amorite that is the Amorites and other sinfull nations mentioned after verse 19 29 21. towards whom Gods patience should bee shewed till the measure of their sinnes were filled vp A like phrase is used Mat. 23. 32. Vers. 17. going downe the going downe of the sun and darknesse usually noteth calamities comming upon people Amos 8. 9 10. Esa. 5. 30. and 8. 22. and 9. 1 2. a smoking oven Heb. an oven of smoke but as a crowne of thornes Mat. 27. 29. is resolved a thornie crowne Mar. 15. 17. so this here as the Greeke translateth it a smoking oven or fornace And this word oven is used to note our great afflictions Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven may represent Egypt the place of Israels affliction called by another like name an â—ron fornace Deut. 4. 20. Ier. 11. 4. The Ierusalemy Thargum applyeth this vision to Gehenna or hell Fyre prepared for the wicked a lampe or torch of fire that is a burning lampe the Greeke turneth it lampes of fire and the Hebrew often useth one for many see Gen. 3. 2. and 4. 20. This representeth the covenant betweene God and Abrams seed for deliverance out of that smoking oven of Egypt For at the Law-giving lightnings called lamps appeared on mount Sinai Exod. 20. 18. and Christ was seene of Daniel and Iohn with his eyes like lamps and flames of fire Dan. 10. 6. Rev. 1. 14. and the salvation of Gods people is likened to a burning lampe Esay 52. 1. Also the living-creatures appeared to Ezekiel like lamps Ezek. 1. 13. and Gods people are compared to virgins with lamps Mat. 25. 1. which passed by this passage of the lampe or lampes to which onely the Greeke referreth it the Lord would signify the making of the covenant betweene him and his people as the next verse sheweth So from a like action in Ierm 34. 18 19 20. the Lord blameth them that performed not the covenant which they made before him when they cut the bullock in twaine passed betweene the parts thereof threatning for it that their carkasses should be for meat to the foule of the heavens though here Abram drove the foules away pâ—â—â—â—s the Greeke calleth them dichotomies that is divisions into two parts Vers. 18. stroke Hebrew cut a covenant that is made or stroke and as the Greeke translateth it disposed a covenant or Testament called usually cutting because of the slaying and cutting of beasts at the making of it as this place and Ier. 34. 18. doe shew The holy Ghost in Greeke expresseth this word carath cut sundry wayes as by poieo make Heb. 8. 9. sunteleo make perfect Heb. 8. 8. diatithemi dispose Heb. 8. 10. all from Ier. 31. 31 32 33. and entellomai command Heb. 9. 10. from Exod. 24. 8. Of a covenant see Gen. 6. 18. give I or I have given The time past is often used in actions present and to come So the Greeke here translateth I will give Of this gift see Gen. 13. 15. But the Hebrew Doctors scan the word thus Hee saith not I will give but I have giuen and yet Abraham had now begotten no children But because the word of the holy blessed God is a deed therefore he so speaketh Midras tillim in Psal. 107. 2. the river called Sichor Ios. 13. 3. Euphrates Hebrew Phrath see Gen. 2. 14. This promise was accomplished in Davids dayes 2 Sam. 8. 3. c. and in Salomons 2 Chron. 9. 26. Vers. 19. The Kenite that is Kenites or Keneans and so the rest see Gen. 10. 16. The Chaldee calleth these Salameans and so in Numb 24. 21. Here are tenne peoples reckoned whose lands Abrams seed should possesse Afterward they are usually counted seven Deut. 7. 1. Acts 13. 19. it seemeth some were wasted or mixed confusedly with the rest before the Israelites came into their possession So in Psal. 83. 7 8 9. there are ten nations reckned all confederates against Gods people CHAP. XVI 1 Sarai being barren giveth Hagar her Egyptian maid to Abram 4 Hagar being with child and afflicted for despising her mistresse runneth away 7 An Angel sendeth her backe to submit her selfe 11 and telleth her of her childs name and conditions 15 Hagar beareth Abram a son whom he calleth Ismael ANd Sarai Abrams wife did not bearchildren unto him and shee had an handmayd an Egytian and her name was Hagar And Sarai said unto Abram Behold now Iehovah hath restrained me from child-bearing goe in I pray thee unto my handmayd it may be I shall be builded by her and Abram hearkned to the voice of Sarai And Sarai Abrams wife tooke Hagar the Egyptian her handmaid at the end of ten yeeres of Abrams dwelling in the land of Canaan and she gave her to Abram her husband to bee to him for a wife And hee went-in unto Hagar and shee conceived and she saw that shee had conceived and her mistresse was despised in her eyes And Sarai said unto Abram my wrong is upon thee I have given my handmaid into thy bosome and she seeth that she hath conceived and I am depised in her eyes Iehovah judge betweene me and thee And Abram said unto Sarai Behold thy handmaid is in thy hand doe to her that which is good in thine eyes And Sarai afflicted her and she fled from her face And the Angell of Iehovah found her by a fountaine of waters in the wildernesse by the fountaine in the way of Shur And hee said Hagar Sarais handmaid from whence commest thou and whether wilt thou goe And she said I am fleeing from the face of my mistresse Sarai And the Angell of Iehovah said vnto her Returne to thy mistresse and humble thy selfe under her hands And the Angell of
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
she said if it be so why am I thus And shee went to inquire of Iehovah And Iehovah said unto her Two nations are in thy womb and two peoples shall be separated from thy bowels and the one people shall be stronger then the other people and the greater shall serve the lesser And her dayes were fulfilled to bring-forth and behold twins were in her wombe And the first came-out red all over like an hairy mantle and they called his name Esau. And afterward came his brother out and his hand holding by the heele of Esau and he called his name Iakob and Isaak was sixtie yeeres old when she bare them And the boyes grew and Esau was a cunning huntsman a man of the field and Iakob was a perfect man dwelling in tents And Isaak loved Esau because venison was in his mouth and Rebekah loved Iakob And Iakob sod pottage and Esau came from the field and he was faint And Esau said to Iakob Let me taste I pray thee of that red that red pottage for I am faint therefore he called his name Edom. And Iakob said Sell to me this day thy first-birthright And Esau said Loe I am going to dye and wherefore serveth this first-birthright unto me And Iakob said Sweare unto me this day and he sware unto him and he sold his first-birthright unto Iakob And Iakob gave to Esau bread and pottage of lentiles and he did eate and drinke and rose up and went-away and Esau despised the first-birthright Annotations ADded that is did againe take a wife when hee was an hundred and fourty yeeres old and had of her sixe sonnes by the extraordinary blessing of God whereas fourty yeeres before his body was even dead in respect of naturall strength and vigour as the Apostle noteth Rom. 4. 19. a wife called elsewhere a concubine 1 Chron. 1. 32. what manner of wife that was see on Gen. 22. 24. Keturah in Greeke Chettoura Vers. 2. Zimran in Greeke Zombran Iekshan in Greeke Iezan Medan whose posterity are called Medanites Gen. 37. 36. Midian in Greeke Madiam and Madian Act. 7. 29. of him came the people called Madianites that soone fell from Abrahams faith to idolatry Num. 25. Shuach in Greek Soie of him came Bildad Iobs friend called the Shuchite Iob 2. 11. Vers. 3. Sheba in Greek Saba his posterity robbed lob of his oxen and asses Iob 1. 15. Vers. 4. Ephah or Gepha in Greeke Gephar Epher or Gepher in Greek Apheir of him the country Aphrica is thought to have the name Enoch in Heb. Chanoch as Gen. 5. 18. Vers. 5. to Isaak as being his onely heyre and child of promise Gen. 21. 12. a figure of Christ and Christians heyres by promise of all things Heb. 1. 2. Iohn 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28. Vers. 6. concubines Hagar and Keturah vers 1. east country or land of the East a part of Arabia hereupon mention is made of the sonnes of the East Iob 1. 3. And Iob himselfe was in likelihood the son of one of these sons or nephewes of Abraham by Keturah Vers. 7. 175 yeeres This summe of his yeeres sheweth how Abraham had lived a pilgrim in Canaan a hundred yeeres after he came out of Charran Gen. 12. 4. That he attained not to the yeeres of his forefathers who all lived longer then hee Gen. 11. 11. c. as did also his son Isaak Gen. 35. 28. That he left alive behind him Heber that great Patriarch and Prophet of whom hee had the surname to be an Hebrew Gen. 11. 17. and 14. 13. and from whom he was the seventh generation as Enoch was from Adam Vers. 8. hoary age as was promised Gen. 15. 15. of dayes so the Greek and Chaldee explaineth it and the Hebrew it selfe elsewhere Gen. 35. 29. Such words are often to be understood as a full for a full cup Psal. 73. 10. see Gen. 4. 20. and 5. 3. and by being full of dayes is meant a willingnesse to dye without desiring longer life on earth his peoples the Greeke translateth his people the like is said of Ismael vers 17. of Isaak Gen. 35. 29. of Iaakob Gen. 49. 33. of Aaron Num. 20. 24. of Moses Deut. 32. 50. and others sometime it is said gathered to their fathers 2 King 22. 20. Iudg. 2. 10. Act. 13. 36. and by Abrahams peoples are meant his fathers Gen. 15. 15. and the phrase signifieth the immortality of soules for Abrahams body was gathered to the body of Sarah onely as the next words shew and by his fathers are meant the spirits of just men made perfect Heb. 12. 23. See after in verse 17. Vers. 10. and Sarah as is shewed in Gen. 23. 19. Afterwards Isaak and Iakob with their wives were buried there also Gen. 49. 29. 31. Vers. 11. blessed Isaak so applying and confirming to him the promises made to Abraham Gen. 12. 2. and 14. 19. and 17. 19. and so Isaak commended to Iakob the blessing of Abraham Gen. 28. 3. 4. and by this blessing the righteousnesse of faith is implyed to Abrahams seed Galat. 3. 8. 9. c. Beer-lachai-roi in Greeke the well of vision in Chaldee the well at which the Angell of life appeared this place of Isaaks seating is not without mystery see Gen. 16. 14. and 24. 62. Vers. 12. generations a rehearsall of Ismaels off-spring as Gen. 5. 1. And here the fulfilling of Gods promise is seene made in Gen. 16. 10. 12. and 17. 20. and how hee that was borne after the flesh and cast out of Abrahams house Gal. 4. 23. 30 was multiplyed before Isaak the child and heyre of the promise See the like of Esau Gen. 36. 43. Vers. 13. Nebajoth he and his brethren seated in Arabia Esay 20. 13. 14. 16. Ezek. 27. 21. where peoples and places retained the footsteps of their names they gave themselves to shepherdy as appeareth Esay 60. 7. Ier. 49. 29. And here are twelve sons reckned which were Princes of their tribes as was promised in Gen. 17. 20. answerable in number to the twelve sonnes of Iakob heads of the twelve tribes of Israel but these Ismaelites are a generation before them as Ismael himselfe was borne before Isaak For that is first which is naturall and afterward that which is spirituall 1 Corinth 15. 46. Vers. 16. castles or villages dwelling houses so named of being faire and high built in a row or order In Greeke habitations as in Act. 1. 20. from Psal. 69. Vers. 17. 137 yeeres So he lived not so long as his father Abraham or his brother Isaak or as did Iakob though he lived till a great old age And this mention of the terme of his life and gathering to his fathers as was spoken before of Abraham v. 8. and the burying of his father with his brother vers 9. may be some probability of Ismaels repentance and dying in the faith of Abraham for unlesse it be he no reprobate hath his whole life time recorded in holy Scripture Or if
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption frō the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they name it Seder an Order and denote it by a threefold S * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
17. 1. name Iehovah which name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promises as is observed on Gen. 2. 4. in which latter respect he here saith he was not knowne to their fathers by this name or as the Greeke and Chaldee translate he manifested not nor make knowne this name They being sustained by faith in Gods almighty power without receiving the thing promised Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnes and of the efficacie of that his name Iehovah which therefore they sung to his praise upon their full deliverance from the Egyptians Exod. 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Iehovah Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and Amen 2 Cor. 1. 20. having fulfilled all things for our redemption manifesteth himselfe by this name in the interpretation thereof as that he is Alpha and Omega thâ— beginning and the ending the Lord who Is and who was and who Is to come even the Almighty Revel 1. 8. 17. 18. Otherwise neither Abraham nor Isaak nor Iacob was without the knowledge of this name Iehovah altogether for by it also in part God revealed himselfe to them as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law is said to have no glory in respect of the excellent glory of the Gospel 2 Cor. 3. 10. so this is spoken by comparison here The Iewes of a long time have not used this name but for it they reade Adonai that is Lord. One of themselves hath written thus Why doe the Israelites pray in this world and are not heard Because they know not the plaine name of God which is Iehovah in the world to come the world of the Messias God will make it knowne unto them and then they shall be heard Ialkut in Psal. 91. This restimony is true upon them not for the sound of the letters but for the want of faith in Christ who is called Iehovah our Iustice Ierem. 23. 6. when they shall be converted unto him God will heare them Ioh. 16. 23. Vers. 4. established or erected frame and sure see Gen. 6. 18. this was done to Abraham with expresse limitation of the time of Israels release out of Egypt Gen. 15. 13. 18. sojournings or peregrinations pilgrimage see Gen. 17. 8. and 26. 3. and 35. 27. Vers. 6. the burdens the Greeke saith from the power the Chaldee from amidst the tribulation of the servitude of the Egyptians so in verse 7. This mercie is remembred in Psal. 81. 7. firetched our that is lifted up on high as both the Gr. and Chaldee doe explaine it and it signifieth Gods might and open manifestation with continuancie of the same against Egypt till the redemption of Israel were fully performed Deut. 4. 34 2 King 17. 36. Esay 9. 12. 17. 11. Vers. 7. a God or for a God this was the covenant with Abraham see Gen. 17. 7. Vers. 8. life up my hand that is sweare as the Chaldee explaineth it I sweare by my word to give it Of this signe see Gen. 14. 22. Hereof is that speech Iehovah hath sworne with his right hand c. Esay 62. 8. will give it under which figure eternall life in heaven was implied also to the faithfull as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this that it signified the Ierusalem that is above R. Menachem on Exod. 6. Vers. 9. anguish Hebrew shortnesse that is anger griefe and discouragement of spirit that they could not patiently endure their troubles the Greeke translateth it pusillâ—â—imity or feeblenesse of minde So the short of spirit is opposed to the man slow to wrath Prov. 14. 29. and shortnesse of spirit in Iob was trouble and discouragement Iob 21. 4. A like phrase is of shortnesse of soule whereof see Numb 21. 4. And this griefe and discouragement of Israel was so great that they wished rather to bee let alone that they might serve the Egyptians than to have any further proceeding in this businesse Exod. 14. 12. servitude or bondage which was upon them as the Chaldee addeth the Greeke translateth for hard works And this was the outward cause added to their inward discouragement and little faith Vers. 12. of uncircumcised lips Hebrew superfluous or uncircumcised of lips that is as the Gr. translateth not eloquent as the Chaldee saith of an heavy speech the same which Moses complained before in Exod. 4. 10. but figuratively spoken as having uncircumcised lips that is many superfluous words or unsanctified and so unfit to speake to the King So Esaias complained of polluted lips Esay 6. 5. Of this word superfluous See Gen. 17. 11. Vers. 13. unto that is as the Greeke addeth to goe unto to bring forth that is that they might bring forth so ver 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hindred by mens unfaithfulnesse neither was Israel saved for their owne righteousnesse who from the first to the last shewed themselves rebellious as Moses after telleth them Deut. 9. 4. 5. 6. 7. 24. Ver. 14. heads that is as the Greeke translateth chiefe governors or captaines This genealogie following is to shew the natural stocke of Moses and Aaron Levites verse 26. 27. and the time of Israels deliverance according to Gods promise verse 16. 18. 20. Enoch Hebrew Chanoch in Greeke Enoch see Gen. 46 9. c. Ver. 16. 137. yeeres This mans age with his sons ver 18. and Nephewes verse 20. serve for the opening of that speech concerning Israels peregrination Ex. 12. 40. see the notes there Vers. 20. his aunt that is his fathers sister as saith the Chaldee paraphrase in the Masorites Bible but the Chaldee set out by Arias Mont. hath the daughter of his fathers sister and the Greeke saith the daughter of his fathers brother neither of them well for she was the daughter of Levi Exod. 2. 1. and so sister to Amrams father Vers. 21. Korah he proved a rebell against Moses Numb 16. 1. c. Vers. 22. Vzziel of him and his two sonnes mention is made in Levit. 10. 4. where he is called Aarons uncle Vers. 23. Elisabet so the Greeke writeth this name and the new Testament Luk. 1. 5. and so we in English the Hebrew soundeth it Elishebangh She was of the tribe of Iudah being the Prince Naassons sister Numb 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu these dyed before the Lord by a fire Levit. 10. 1. 2. Eleazar hee succeeded his father Aaron in the high priesthood Numb 20. 25. 26. c. Of the priests that were of him and his brother
Proverbes 7. 10. 11. 12. 13. 22 and all inordinate lusts for who so looketh on a woman to lust after her hath committed adulterie with her already in his heart Matt. 5. 28. Likewise plâ—â—alitie of wives Malach. 2. 15. 1 Corinth 6. 16. and 7. 2. unjust divorces Malach. 2. 16. Matthew 19. 3. 4. 9. and incestuous mariages Leyitiâ—us 18. 6. c. Contrariwise God here requireth chastitie in bodie and spirit either in single life 1 Corinth 7. 34. or in lawfull maried estate Hebrewes 13. 4. that every one should know how to possesse his vessell in holinesse and honour 1 Thes 4. 3. 4. Verse 15. not steale either persons Exodus 21. 16. 1 Timoth. 1. 10. or any other things by fraud or by force 1 Thes. 4. 16. It forbiddeth all unjust taking or keeping backe of things pertaining to God Leviticus 5. 15. Malach. 3. 8. Acts 5. 2. 4. or to men Leviticus 19. 11. Romanes 13. 7. all unrighteousnesse in covenants contracts bargaines c. Genesis 31. 39. 41. Leviticus 19. 35. oppression Deuteronomie 24. 14. exâ—ortion Luke 3. 13. taking of bribes Deuteronomie 16. 19. usurie Exodus 22. 25. or any filthy gaine 1 Timothie 3. 8. detaining of other mens goods either lent Psalme 37. 21. or pawned Exoâ—us 22. 26. or lost Leviticus 6. 4. withholding of tribute custome c. Matthew 22. 21. Romanes 13. 6. 7. removing of land-markes Deuteronomie 19. 14. All idle and inordinate walking 2. Thes. 3. 6. 10. 11. 12. covetousnesse Hebrewes 13. 5. and unmercifulnesse to the poore Deut eronomie 15 7. Contrariwise it requireth justice and equitie faithfulnesse diligence and mercie in all 〈◊〉 dealings Deut. 16. 20. Matthew 20. 7. Titus 2 〈◊〉 Proverbes 22. 29. Psalme 112. 9. and to dâ—e unto all men whatsoever we would that men should doe unto us Mat 7. 12. Verse 16. not answer that is not speake or witnesse as the Chaldee translateth the Greeke saith 〈◊〉 fâ—lsely 〈◊〉 and so this Commandement is alledged in Matthew 19. 18. false witnesse or false 〈◊〉 as the Greeke and Chaldee 〈…〉 though the Hebrew Ed signifieth also 〈◊〉 testiâ—â—â— as in Leviticâ—â— 5. 1. and so may here bâ— Englished a witnesse or testifieâ— of falshood In repeating this â—aw Moses useth another word 〈…〉 nesse of vanitie D 〈…〉 5. 20. the same woâ—d that was before in 〈◊〉 for taking Gods naine in vaine God here forbiddeth all lying and â—â—true speaking Eph 〈…〉 4. 25. especially in witnesse hearing all 〈◊〉 oâ— deprâ—ving of the actions words or meaning of any 2 Samuel 10. 2. 3. Matthew 2â— 59. 60. Psalme 52. 4. 5. 6. all rash and unrighteous judgement without due triall and examination Iohn 7. 24. 51. Mathew 7. 1. D 〈…〉 onomie 19. 18. wresting of the Law and of judgement Deuteronomie 16. 19. Zeph. 3. 4. concealing the truth which one can witnesse Leviticus 5. 1. false records Ezra 4. 19. raising or received of false rumors or reports Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales Leviticus 19. 16. whispering backebiting covenant-breaking Rom. 1. 29. 30. 31. and all other wayes of hurting with the tongue Psalm 101. 5. And he commandeth faithfull testimony Proverbes 14. 5. 25. righteous judgement Deut. 1. 16. speaking truth as it is in ones heart Psalme 15. 2. and all other things that may preserve the good name of a man and of his neighbour which is to bee chosen rather than great riches Proverbs 22. 1. thy neighbour that is any man acquaintance or stranger friend or foe for though the Hebrew Regneh sometimes signifieth a speciall friend as Deuteronomie 13. 6. Iob 2. 11. yet here it is to be taken in the largest sense as Christs answer to him that asked who was his neighbour sheweth Luke 10. 29. 30. 37. By neighbour then is meant any other man joyned to us and living with us in humane societie as God hath of one blood made all nations of men Act. 17. 26. So neighbour is used generally for another man or woman Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greeke translateth it an Adversarie according to the true meaning there The Holy Ghost in Greek calleth him Plesion that is our Neighbor or Next Luk. 10. 27. 29. Ro. 13. 9 Vers. 17. not covet in Deut. 5. 21. another word Desire is also used and there the coveting of the wife is first named and then the coveting of the house there also the field is added whereof here is no mention howbeit the Greeke hath the same order and addition in this place This commandement forbiddeth covetousnesse and disconter ment with our present estate and all desire of anothing which God hath bestowed upon another though wee would haue it without injurie to another as by giving him the worth of it in money or otherwise 1 King 21. 2. And thus it differeth froÌ„ the former Commandements which forbid together with the outward act the inward desire of another mans goods to his hurt For as desire after a mans wife is adulterie Matt. 5. 28. so the desire of any other mans house or beast wroÌ„gfully is stealth But this commandement forbiddeth an inferiour degree of sin and because mens desires are not satisfied with that they have but Covetousnesse coveteth all the day Prov. 21. 26. therefore God here restraineth every inordinate lust and teacheth us to be content with such things as we have for he hath said I will not leave thee nor forsake thee Heb. 13. 5. contentation saith I have all things Gen. 33. 11. These five last precepts are in Deutronomie 5. joyned one to another with this word And for they mutually respect each other in the things forbidden and binde us to the observing of every one severally and of all of them joyntly as it is written Whosoever shall keepe the whole Law and â—ffend in one point hee is guilty of all For hee that said Doe not commit adultery said also Doe not kill Iam. 2. 10. 11. Hereunto wee may also referre the double accents which most of these ten Commandements have in the Hebrew Scripture different from all the Bible besides which though they serve for a twofold manner of reading the one common as the other Scripture the other leasurely with a long pronunciation as the Iewes used in their assemblies yet they may lead us also to observe a distinction of matter in some and a conjunction or continued matter in other some Ver. 18. saw this word is generally used for seeing hearing or perceiving not onely by the eye but by any sense or understaÌ„ding as Iakob saw that there was corne in Egypt Gen. 42. 1. which the Holy Ghost expoundeth Iakob heard Act. 7. 12. So here they saw the voices that is heard them lightnings in Hebrew and Greeke lamps so called for that they burned and shined like lamps or torches see Gen. 15. 17. where such appeared to Abraham at the covenant making with him They here signified the brightnesse and
14 c. of sabbathisme that is of rest see Exod. 16. 23. and 31. 15. any worke to wit of his owne workes wayes or words Ex. 20. 9. Esay 58. 13. to except the workes commanded of God as circumcision offring of sacrifice and the like Ioh. 7 22. 23. Matth. 12. 5. and works of necessity and of mercy towards man or beast Matth 12. 7. 11. 12. See the annotations on Exodus 20. 8. c. Vers. 3. kindle no fire either for to doe worke with or to dresse meat for that was unlawfull on the Sabbath though lawfull on other feast dayes Exod. 12. 16. or for to punish malefactors as the Hebrew Doctors say Punishments may not be inflicted on the Sabbath though it bee commanded to punish malefactors yet may it not bee done on the Sabbath As when one is condemned by the Iudges to stripes or unto death he may not bee beaten or put to death on the Sabbath for it is written Yee shall kindle no fire c. this is a warning to the Iudges that they burne not on the Sabbath him that is condemned to bee burnt and the like is for other punishments Maimony treat of the Sabbath Chap. 24. Sect. 7. The like order they take against Iudging of causes of the Sabbath Ibidem Chap. 23. Sect. 14. Vers. 5. an offring or an heave offring in Greek and Chaldee a separation a gift separated unto God from their other goods See the notes on Exod. 25. 2 Vers. 6. blew in Greeke hyacinth see Ex. 25. 4. Vers. 7. Shittim in Greeke incorruptible wood see Exod. 25. 5. Vers. 8. oile of the olive see Exod. 27. 20. anointing or oile of unction whereof see Eoxd 30. 23. c. incense of sweet spices in Greeke composition of incense see Exod. 30. 54. c. Vers. 9. filling to be set in golden ouches Hebr. stones of fillings see Exod. 25. 7. and 28. 17. 20. Vers. 11. Tabernacle or Habitacle whereof see Exod. 26. barres or barre meaning all and euerie one See the notes on Exod. 32. 19. So in Exodus 39. 33. Vers. 12. Arke or Coffer wherein the Tables of the Law were put see Exod. 25. 10. In Greeke the Arke of the testimony of the covering the veil that hid the most holy place whereof see Exod. 26. 31. c. So after in Exod. 39. 34. The Greeke translateth it onely the veil Vers. 13. Table described in Exod. 25. 23. c. Shew bread in Greeke bread of proposition See Exod. 25. 30. Vers. 14. for the Light or Candlesticke of light that is the shining Candlestick whose lamps gave light alwayes So starres of light Psal. 148. 3. that is shining starres Vers. 15. Altar the golden altar whereof see Exod. 30. 1. c. hanging-veil see Exod. 26. 36. Vers. 16. Altar the brazen altar whereof see Exod. 27. 1. c. the foot or the Base see Exodus 30. 18. Vers. 17. tapestry-hangings see Ex. 27. 9. c. 〈◊〉 〈◊〉 Vers. 19. of ministery or of service see Exodus 31. 10. for Aaron described in Exod. 28. This was the summe of Moses Sermon to the people at this assembly wherein he taught them both what gifts to bring and what holy things were to be made for the service of God as hee had beene before commanded Exod. 25. c. Vers. 21. stirred or lifted him up to doe it chearfully and so made him willing as the Chalde◠translateth it Vers. 22. bracelets or chaines or hookes the Greeke translateth seals Compare this with their fact before in Exod. 32. where they gave their Iewels to make an Idoll offred Hebrew waved because they were heaved up and waved when they were given to the Lord and is therefore called a wave offring Exod. 38. 24. Vers. 24. was found If there bee first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. Vers. 25. did spin of the vertuous woman it is said She lareth her hands to the spindle and her hands hold the distaffe Prov. 31. 19. So for the building of Gods spirituall Tabernacle there were women that laboured in the Gospell Phil. 4. 3. that laboured much in the Lord Rom. 16. 3. 6. 12. Contrary were they that wove hangings for the grove 2 King 2◠7 Vers. 29. willing offring or voluntary gift So ought all things that we give unto God or for his sake be freely given as every man purposeth in his heart not of griefe or of necessity for God leveth a chearfull giver 2 Cor. 9. 7. Compare herewith the offrings of David and the Princes and people of Israel towards the building of Gods Temple which caused great joy in men and thankes unto God 1 Chron. 29. 3. 6. 9. 10. c. Vers. 30. Bezaleel of whom see Exod. 31. 2. c. He was for Moses Tabernacle as Hiram for Solomons Temple 1 King 7. 13. 14. as Paul and the other Apostles for the Temple of Christs Church 1. Cor. 3. 10. But the Tabernacle of Christs naturall body was greater and more perfect not made with hands that is not of this building Heb. 9. 11. and 10. 20. the Workmaster thereof was the holy Ghost himselfe Luke 1. 34. 35. Vers. 31. Spirit of God in Greeke a divine Spirit of wisedome See Exod. 31. 3. Vers. 34. Aholiab in Greeke Eliab See Exodus 31. 6. Vers. 35. cunning-workman who wrought both sides alike whereas the embroiderer wrought curiously but the one side see the notes on Exod. 26. 1. of the weaver which the Chaldee expoundeth weaving understanding by the weaver the weavers worke as elsewhere the Scripture useth Spirits for the gifts of the Spirit 1 Cor. 14. 12. 32. that devise in Chaldee that teach cunning or artificiall workes By these were figured the varieties of graces which were abundantly to be seene in the first building of Christ Church after that men had received the Spirit of God by the preaching of the Gospell from the mouthes of the master workmen the Apostles 1 Cor. 1. 5. 7. and 12. 4. 8. 9. 10. 11. Gal. 3. 2. 5. Acts 19. 4. 6. CHAP. XXXVI 1 The offrings are delivered to the workemen 5 The people bringing more then enough for the worke are restrained 8 The making of the embroidered curtaines with Cherubims 14 The curtaines of goats hayre 19 The coverings of Rams skinnes and Tachash skinnes 20 The boards with their sockets 31 The barres 35 The Veile 37 The hanging for the doore THen did Bezaleel and Aholiah and every wise hearted man they to whom Iehovah gave wisedome and understanding to know to doe all the work for the service of the Sanctuary according to all that Iehovah had commanded And Moses called Bezaleel and Aholiab and every wise hearted man in whose heart Iehovah had given wisedome even every-one whose heart stirred him up to come-neere unto the worke to doe it And they tooke from before Moses all the offring which the sonnes of Israel had brought for
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
reformation As for the outward sacrifices God testifieth I desired mercie and not sacrifice and the knowledge of God more then Burnt offrings Hos. 6. 6. and David saying that the Lord delighted not in sacrifice nor would accept of a Burnt-offring addeth The sacrifices of God are abroken spirit c. Psal 51. 18. 19. And the wisest of the Scribes of old could say that to love God with all the heart and with all the understanding and with all the soule and with all the strength and to love his neighbour as himselfe is more then all Burnt-offrings and Sacrifices Mark 12. 33. CHAP. II. 1 The meat-offring of flowre with oile and incense 4 The Meat-offring baked in the oven Cakes or Wafers 5 The Meat-offring baked on a plate 7 or in a frying-pan 11. all without Leaven 12. 14. The Meat-offring of the first fruits in the eare 13 The salt of the offrings AND a soule when it will offer an oblation of Meat-offring unto Iehovah his oblation shall be of fine-flowre and he shall powre oile upon it and put frankincense upon it And hee shall bring it unto the sonnes of Aaron the Priests and hee shall take thereout his handfull of the flowre thereof and of the oile thereof with all the frankincense thereof and the Priest shall burne the memoriall thereof on the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings And when thou shalt offer an oblation of a Meat-offring baked in the oven it shall be of fine-flowre unlevened cakes mingled with oile or unlevened wafers anoynted with oile And if thy oblation be a Meat-offring on a pan it shall be of fine-flowre mingled with oile unlevened Thou shalt part it in pieces and powre oile thereon it is a Meat-offring And if thy oblation be a Meat-offring of the frying-pan it shall bee made of fine-flowre with oile And thou shalt bring the Meat-offring which shall be made of these things unto Iehovah and he shall offer it unto the Priest and hee shall bring it unto the Altar And the Priest shall take-up from the Meat-offring a memoriall thereof and shall burne it upon the Altar a Fyre offring of a savour of rest unto Iehovah And the remnant of the Meat-offring shall be Aarons and his sonnes it is Holy of holyes of Iehovahs Fyre offrings No Meat-offring which yee shall offer unto Iehovah shall be made with leven for ye shall not burne any old-leven nor any honey in a Fyre offring unto Iehovah In the oblation of the first-fruits ye shall offer them unto Iehovah but they shall not ascend on the Altar for a savour of rest And every oblation of thy Meat-offring thou shalt salt with salt and thou shalt not let cease the salt of the covenant of thy God from on thy meat-offring with every oblation of thine thou shalt offer salt And if thou shalt offer a Meat-offring of first fruits to Iehovah thou shalt offer for the Meat-offring of thy first fruits greene-ears-of-corne parched in the fire ground-corne out of the full-eare And thou shalt put oile upon it and lay frankincense upon it it is a Meat-offring And the Priest shall burne the memoriall of it of the ground-corne thereof and of the oile thereof with all the frankincense thereof a Fyre offring unto Iehovah Annotations ASoule that is a person or man as the Chaldee translateth it Therefore in the next words he saith his oblation and he shall poure as shewing a man to be meant See the notes on Gen. 12. 5. and 14. 21. when it or if he will offer to weet voluntarily A particular person might bring a voluntary meat-offring though he were the anoynted Priest but the Congregation brought no voluntary Meat-offring saith Chazkuni on this place an oblation of Meat-offring Hebr. korban Minchah that is the offring or gift called Minchah which was of things without life as flowre cakes wafers c. Minchah was generally any solemne gift or Present unto God or man 1 Sam. 10. 27. in speciall a present or sacrifice unto God Gen. 4. 3. 4. more specially an offring of the fruits of the earth of us now called a Meat-offring we might call it a Wheatoffring for it was for the most part of the flowre of wheat Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greeke sometime keepeth the Hebrew name Manaa Ezek. 46. 5. 7. 11. c. in this place and often elsewhere Thusia a sacrifice and in Psal. 40. 7. prosphora an offring and this the Apostle followeth Heb. 10. 5. 8. 10. and the former Thusia is approved in Mark 9. 49. from Levit. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these some were Meat-offrings of the Congregation some of particular persons The congregations offrings were three the waved sheafe Levit. 23. 10. 11. the two wave-loaves Levit. 23. 17. and the shew bread made every weeke Levit. 24. 〈…〉 This Shew bread came not on the Altar but was all eaten by the Priests The particular persons Meat offrings were nine and all of them came to the Alta◠1. The poore mans Meat offring for sinne Levit. 5. 11. 2. the jealousy offring Num. 5. 15. 3. The Meat-offring of Initiation which every Priest offred when he first entred into his service Levit. 8. 26. 28. 4. The Meat-offring which the high Priest offred every day Levit. 6. 20. 5. The Meat offring of fine 〈…〉 re 6. The Meat offring baked on a plate 7. in a 〈…〉 ing-pan 8. in an oven 9. or wafers all mentioned in Levit. 2. and all these five kindes came for vowe◠or for voluntary offrings Maimony treat of offring the sacrifices chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offring was primarily a figure of Christ his oblation who gave himselfe for us an Oblation and a sacrifice to God for a sweet-smelling savour Eph. 5. 2. So the Apostle openeth it in Heb. 10. from the 40. Psalme Sacrifice and Oblation Minchah thou wouldest not but a bodie hast thou prepared mee c. Above when he said Sacrifice and Oblation and Burnt offrings and offrings for sin thou wouldest not c. then said he Loe I come to doe thy will O God c. By the which will we are sanctified through the offring of the body of Iesus Christ once Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christs body this legall service was accomplished and ended for it served also to expiate sinnes as the Lord sware that the iniquitie o 〈…〉 Elies house should not be purged with sacrifice or Minchah Meat-offring for ever 1 Sam. 3. 14. and as David sheweth saying If the Lord have styrred thee up against mee let him smell that is favourably accept a Minchah or Meat-offring 1 Sam. 26. 19. Therefore when Christ himself was come this Meat offring ceased as was foretold in Dan. 9. 27. he shal cause
be upon men or on houses or on garments In the dayes betweene what signes so ever fell out they might doe nothing Maimony in Lepr chap. 9. Sect. 9. 10. And in two weekes the case was fully tried for pronouncing him cleane or uncleane he was to be shut up no longer so the Talmud in Nega chap. 3. Sect. 3. saith The skin of the flesh is made uncleane in two weekes and by three signes by white-haire Levit. 13. 3. by quick flesh Lev. 13. 14. by spreading Lev. 13. 8. somewhat darke or dimme obscure namely of a more darke colour then any of those foure sorts of whitenesse which make it leprosie The Hebrewes explaine it thus There are three signes of uncleannesse in the leprie of the skin of the flesh white haire and quicke flesh and the spreading of the sore and these three are expressed in the law As who so hath a bright-spot grow upon him and in it white haire or quick flesh when the Priest looketh on him he shall pronounce him absolutely uncleane If there be no white haire in it nor quicke flesh he shall shut him up seven daies and in the seventh day shall looke upon him whether any white haire be growne in the bright-spot or any quicke flesh or that it be spred if there be then he is to be pronounced uncleane If no quicke flesh nor white haire be growne upon it neither it be spred in the skin he shall shut him up the second weeke If any of these three grow upon him in that time he shall pronounce him uncleane if not then he is cleane and he shall set him free for there is no shutting up for plagues in the skin of the flesh more then two weekes And if after he is freed and cleansed the plague doe spread or there grow on it white haire or quicke flesh then he is absolutely pronounced uncleane The bright-spot that is very white as snow and after the shutting up becommeth somewhat darke like the filme of an egge or that which was at first like the filme of an egge and is made like now lae this is as it was before for the greater brightnesse of the appearance is no signe of uncleannesse neither is the darknesse thereof a signe of cleannesse except it be become lesser then the foure sorts forementioned and be made somewhat darker then the filme of an egge so that it be made a freckled spot and therefore cleane Levit. 13. 39. If it be so what is that which is said in the Law Levit. 13. 6. if the plague be somewhat darke c. It is that if it be somewhat darker then the foure sorts of white he is cleane Likewise â—f it be not somewhat darker neither be spred nor have white haire grow on it nor quicke flesh behold he is cleane Maimony treat of Leprie chap. 1. Sect. 10. 11. ascab in Hebrew Mispachath that is a thing adjoyning or cleaving Iarchi saith it is the name of a cleane plague or sore wash his clothes and how much more his body saith Chazkuni forasmuch as he stood suspected of uncleannesse and as larchi saith because he was bound to be shut up he is called uncleane and needeth to be washed This signified that even upon lesser chastisements for sinne men should reforme their waies and by the spirit of sanctification from God figured by waters Ezâ—k 36. 25. 26. 27. should indevour to perfect holinesse in his feare 2 Cor 7. 1. Hebr. 10 22. For though the man was pronounced cleane namely from leprosie yet was he to wash and be cleane teaching that the righteous man is not wholly cleane but needeth still to be washed repenting acknowledging and asking mercy of God in Christ and amending his life Prov. 20. 9. 1 Ioh. 1. 8. 9. 10. And herewith wee may compare that speech of Christ He that is washed needeth not save to wash his feet but is cleane every whit Iohn 30. 10. Vers. 8. spreadeth The spreading maketh unclean wheresoever it is if it be in any of the appearances or sorts of the plague of leprosie mentioned in Levit. 13. 2. but if it be in a freckled spot Levit. 13. 39 it is no spreading Also the spreading is no signe of uncleannesse untill it be after the shutting up but if at his first comming the Priest seeth the plague that it spreadeth and goeth on he shall not pronounce him uncleane but shut him up till the weekes end and then looke upon him againe Maimony treat of Leprie chap. 4. Sect. 1. 2. The change of naturall colour the deepenesse of the sore verse 3. and the spreading of the same being the chiefe signes of leprosie signified the malignitie and contagion of sinne which eateth as the gangrene 2 Tim. 2. 17. causeth no soundnesse in the flesh nor peace in the bones Psal. 38. 4. but changeth the state of man Lam. 4. 1. 7. 8. pronounce him uncleane for the spreading signified that more corruption was still within the bodie and the inward parts were not sound And it figured the dominion of sinne in our mortall bodies which maketh men uncleane in Godâ— sigâ—â— for such are free from righteousnesse and not under grace Rom. 6. 12. 14. 20. Vers. 9. The plague to weet the other principall plague that commeth of a swelling first mentioned in verse 2. but handled here in the second place V. 10. and livelines of living flesh or quicknes 〈◊〉 ving of quick flesh by livelines meaning soundnesse or recovery as after in v. 24. as the Gr. here expoundeth it and in verse 15. living flesh is in Greeke sound flesh and in other scriptures when men w 〈…〉 healed of their wounds or sores they are said in Hebrew to live that is recover health as in Ios. 5. 8. 2 King 20. 7. So the Hebrewes as Sol. Iarchi hâ—â—e saith Livinesse is Saniment that is soundnesse in other language when some of the whitenesse which 〈◊〉 within the swelling is turned like the flesh that also 〈◊〉 〈◊〉 signe of uncleannesse The Chaldee translateth it a marke or signe of living flesh The reason hereof was that leprosie did mortifie or make the flesh dead Numb 12. 12. The Hebrewes also here take and for or saying It is not necessary that there 〈◊〉 them both the haire and the living flesh but either 〈◊〉 them is a signe of uncleannesse and it is not written white haire with the livelinesse of living flesh c. Maimony in treat of Lepr chap. 3. Sect. 4. Vers. 11. It is an old leprosie or The leprosie iâ— waxt-old in the skin he is uncleane The Hebrew doctors say The livelinesse or quicknesse of flesh is no signe of uncleannesse untill it be as big 〈◊〉 〈◊〉 lentile or small vetch square or bigger thenso 〈◊〉 be scattred abroad so that the living flesh be as a g 〈…〉 of mustardseed in one place and as much in an other place though all be within the bright-spot they are 〈◊〉 to be counted together so big as a lentile
and the next sort mentioneth but once So the Hebrew doctors say The Bile and the Burning doe make one uncleane in one weeke and by two signes by white haire and by the spreading And there is for them no shutting up but one weeke Talmud in Negagnim c. 3. s. 4. Maimony treat of Lepr c. 5. s. 4. Vers. 22. it is the plague to weet of leprosie as the Greeke version addeth Vers. 23. an inflammation or a skarre a print as the Greeke and Chaldee doe translate it so in vers 28. The Hebrewes explaine it thus If the Bile and the Burning begin to be quicke and to heale and there come upon them a rinde like the rinde of garlicke that is the Tsarebeth or inflammation of the Bile spoken of in the Law and the Michjath or câ—red-skar of the Burning spoken of there c. Maâ—mony treat of Lepr chap. 5. sect 4. pronounce him cleane to weet from the contagion of leprosie By this was figured that though the signes and markes of our former sinnes which God hath healed by forgivenesse doe remaine in us yet if they spread not that is reigne not in our mortall bodies they shall not be imputed unto us but forgiven for wee are not under the Law but under Grace Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9. Vers. 24. flesh in Chaldee a man as verse 18. burning of fire The Hebrewes understand this properly to be done with coles embers red-hot yron or the like Maimony in Lepr chap. 5. sect 1. This also figured sinne as Can one goe upon hotcoles and his feet not be burnt So he that goeth in to his neighbours wife whosoever toucheth her shall not be innocent Prov. 6. 28. 29. Livelinesse that is living or quicke flesh meaning soundnesse or the cured-skarre This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it hugiasthen a healed-place and the Chaldee roshem a skarre or print and to these the old Latine version agreeth and the Hebrew doctors as is before noted on verse 23. The Hebrew also which properly signifieth Living is used for healing or recoverie as is shewed on verse 10. be that is become or have in it a bright-spot or white that is onely white without any red mixed see the notes on verse 19. Vers. 25. leprosie The reason and signification hereof was the same before noted on verse 20. Verse 26. somewhat darke not so white as any sort of leprosie see verse 6. seven dayes to weet one seven not moe as is before noted on verse 21. Vers. 28. an inflammation or skarre print character as the Greeke and Chaldee translate see verse 23. where also the meaning hereof is shewed Vers. 29. plague the Greeke addeth the plague of leprosie Vers. 30. a skall in Hebrew Nethek which is a name peculiar to the Leprie on the head or beard not on other places and it hath the name of breaking or plucking-up And so the Greeke also nameth it Thraâ—sma a broken sore The Hebrewes describe it thus The plague of the head or beard is when the haire that is on them falleth off by the rootes and the place of the haire remaineth bare and this is that which is called Nethek Maimony treat of Lepr chap. 8. sect 1. or of the beard this teacheth that they are counted two severall saith Maimony ibidem sect 14. Haire is both an ornament to the body and a signe of naturall strength as proceeding from kindly heat and moisture which when they faile and corrupt humors come in place there breedeth a leprosie in the bodie whereby God figured a like estate in the soule destitute of the heat of his spirit and moisture of grace and replenished with sinfull corruption Vers. 31. no blacke haire for black haire is a signe of healing vers 37. as in nature it signifieth health and strength of bodie wherefore Christs lockes are in mysterie said to be blacke as a Raven Song 5. 11. Yelow haire and thin or small is a signe here of the leprie verse 30. as arguing decay and corruption of nature And the yelow haire spoken of in this businesse as the Hebrewes say is that which is of the colour of gold and that which is called thin or small is that which is short but if it be long though it be yellow as gold it is no signe of uncleannesse Two yellow small haires are a signe of uncleannesse whether they be one hard by another or one farre from another whether they be in the midst of the skall or in the edge of it whether they be there before the skall or the skall be there before the yellow haire it is a signe of uncleannesse Maimony in treat of Lepr chap. 8. sect 4. 5. the plague that is him that hath the plague as verse 4. So in verse 33. Vers. 33. shave himselfe The manner hereof they say was this he shaved the haire that grew without the skall and left two haires close by it that they might discerne whether it spred or no. Maimony in Lepr chap. 8. sect 3. the second time and no more There is no shutting up for the skall more theâ— two weekes and if after he be released there grow yellow haire therein or it spread he shall then be pr 〈…〉 ced uncleane Maimony in Lepr chap. 8. sect 2. See before on verse 6. Vers. 37. stand in his eyes in Chaldee stand as it was to weet at a stay without spreading see v. 5. So the Greeke saith if before him it abide in the place blacke haire See the notes on verse 21. The blacke haire freeth not a man in skalls unlesse there be at least two haires neither doe they free a man 〈◊〉 length be such as the top of them may bow towards the root of them c. If two haires grow up one blacke and another white or yellow one long and another short they free not a man The skall that is pronounced â—â—cleane for the yellow haire or for the spreading if there grow blacke haire in it and he be pronounced cleane although the blacke haire goe away yet is he cleane untill other yellow haire grow in it or it spread furtherâ— gaine after the blacke haire is gone for it is said iâ— skall is healed he is cleane When it is healed he is cleâ—â— although signes of uncleannesse be in the place M 〈…〉 ny treat of Lepr chap. 8. sect 6. 7. 8. he is cleane and the Priest c. Hereupon Sol. Iaâ—châ— noteth Loe the uncleane whom the Priest pron 〈…〉 eth cleane is not cleane Teaching that the truth of 〈◊〉 mans estate discerned by the Law and word of God which is the truth Ioh. 17. 17. made the man cleane or uncleane and not the sentence 〈◊〉 the Priest if it swarved from the Law Verse 39. darkish or somewhat-darke as in v. 6. So that their whitenesse saith Sol. Iarchi is not strâ—â—gâ— but somewhat-darke a freckled-spot
and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
〈◊〉 their atonement in the time of their cleansing and there they give the suspected women the bitter waters to drinke Numb 5. And the Priest takes the Lepers Trespasse-offring whiles it is alive and waveth it with the Log of oile towards the east as all wave-offrings c. After this he brings the Lepers Trespasse-offring unto the doore and hee brings in both his hands into the court and layeth them upon the offring and they kill it out of hand And two Priests take the blood of it the one takes it in a vessell and sprinkleth it upon the top of the altar and the other in his right hand and poureth it into his left hand and sprinkleth with the finger of his right hand and if he doe otherwise and take it with his left hand it is unlawfull The Priest that takes some of the blood in a vessell carieth and sprinkleth it upon the altar first Afterwards the Priest that tooke the blood in the palme of his hand commeth unto the leper the Priest standing within and the leper without And the leper putteth in his head and the Priest putteth of the blood that is in his hand upon the tip of his right eare afterward he putteth in his right hand and he putteth of it upon the thumbe of his hand and after that he setteth in his right foot and he putteth of it upon his 〈◊〉 And if he put it upon the left it availeth not And afterwards he offreth his sin-offring and his burnt-offring After that hee hath put of the blood upon his thuâ—â—â— and toe the Priest taketh of the logge of oile and poureth into the left hand of his fellow Priest and if â—ee poure it into his owne hand it will serve And he dippeth the finger of his right hand into the oile that is in his hand and sprinkleth seven times towards the most holy place every time that he sprinkleth he dippeth his finger in the oile Then he commeth to the leper and purteth of the oile upon the place of the blood of the trespasse-offring to weet on the tip of his eare and on his thumbe and toe And the residue of the oile in his hand he putteth on the head of him that is to be cleansed and if he put it not atonement is not made and the remnant of the log of oile is divided among the Priests And that remnant of the log of oile is not eaten but in the court by the males of the Priests as other the most holy things and it is unlawfull to eat thereof untill he hath sprinkled of it 7. times and put of it upon the thumbe and toe c. Maimony in Mechosrei capporah chap. 4. and Talmud Bab. in Negagnim c. 14. s. 7. c. The gate of Nicanor forementioned wherof sâ—â— the annotations on Num. 2. 27. was the East gate betweene the womens court and the court of Israel the mens court and into Israels court none might enter that wanted his atonement and the blood of the Trespasse-offring might not be caried out of the courtyard therefore the leper stood without in the gate and put in his head hand and foot into the court of Israel that the blood might be laid upon them Vers. 16. in the oile or of the oile that is taking some of it But of is here in stead of in as Chazkuni also noteth before Iehovah that is towards the Sanctuarie as before is shewed Vers. 17. upon the blood that is the same pl 〈…〉 where the blood was put as is explained in verse 28. and so the Greeke translateth here wherefore the Hebrewes say whether hee put the oile upon the blood it selfe above or put it by the bloods side and 〈◊〉 though the blood be wiped off it will serve the 〈◊〉 Maimony in Mechosrei capp chap. 5. sect 1. Vers. 18. shall make-atonement but with 〈…〉 this â—iâ—e in speciall no atonement was made by the H 〈…〉 canons as is before noted This putting of â—â—le upon all these parts of the body figured the gâ—â—ces of the spirit of Christ for the sanctifying of suâ—â— as are redeemed from their sins by his blood 1 Iohn 2. 20. 2 Corinth 1. 21. See the notes on Exodus 30. 26. Ver. 19. make the Sin-offring or doe that is offer the Sin-offring a figure of Christ made sinne for us sinners 2 Cor. 5. 21. the Burnt-offring which figured also Christs oblation of himselfe Heb. 10. 8 9. 10. and the reasonable service of a sanctified person acceptable to God Rom. 12. 1. therfore before it the Sinne-offring was made or offred because reconciliation for sinne must be before any service be accepted Vers. 20. the Meat-offring that of three tenth-deales of floure vers 10. which served both for expiation of sinne and to be a signe of sanctification and a new creature see the notes on Lev. 2. 1. The Hebr. doctors write from the Law in Num. 15. 5. that with every tenth deale of floure there was also the fourth part of an Hin of wine and that no sinne or trespasse offring save this of the Lepers had the Meat offring and Drink offring added unto them Maimony in Magnaseh hakorbaneth ch 2. sect 5. 6. See the annotations on Num. 15. Ver. 21. attaine it not or reach get it not the Gr. expounds it find it not it meaneth want of ability So after ver 22. 30. 31. Lev. 27. 8. a waving or wave-offring to be waved alive as before in ver 12. and after in v. 24. 25. tenth-deale of an Ephah as verse 10. In this and the rest which follow there was the same order and rites to be used as in the former Ver. 29. to make atonement the Greeke explaineth it and the Priest shall make-atonement so Moses wrot before in vers 18. See the like noted on Gen. 2. 3. Exod. 17. 10. and otherwhere Vers. 30. shall make or doe that is shall offer hand can attaine in Greeke as his hand hath foâ—â—d V. 32. to his clensing that is to the greater sacrifices foreordained for the clensing of lepers none of which might bee omitted or changed but for meere povertie Wherefore the Hebrewes write The poore man that brings the offring of the rich it may posse but the rich that brings the offring of the poore it passeth not Talmud in Negagn ch 14. sect 12. Also they say If a rich man vow and say the oblation of this leper be upon me the leper be poore yet must be bring the offrings of the rich because the hand of him that 〈…〉 eth can reach unto it And if a poore man say the oblation of this leper be upon me and the leper be rich 〈◊〉 also must bring the offrings of the rich because hee 〈◊〉 voweth is bound for the offrings of the rich Maiâ—oâ—â— in Mechoâ—rcicapporah ch 5. sect 11. By all these â—iâ—es about the cleansing of a Leper after hee was healed God taught his people thankfulnesse unto himselfe in Christ for whose sake by whose
The Hebr. gather from hence that there is no measure or quantity of the issue limited but every whit therof that is discemed maketh one uncleane Mai 〈…〉 in Mechosrei capporah c. 2. s. 9. Howbeit they make a difference in respect of the times saying Hee 〈◊〉 seeth â—â—e appearance of an issue he is like him that hath an accident of uncleannesse wherof see Deut. 23. 10 11. If he see two he hath the issue and must co 〈…〉 7. daies and go into living water but iâ— not bound to bring an oblation If he see three loe hee hath the issue 〈◊〉 pleat and is bound to bring an oblation And there 〈◊〉 〈◊〉 〈◊〉 between the second appearance and the third 〈◊〉 〈◊〉 oblâ—â—iâ—â— Maimony ibidem sect 6. it is 〈◊〉 〈…〉 nesse the Greeke explaineth it his un 〈…〉 esse in him Vers. 4. 〈◊〉 He that hath an issue defileth his bed and so his seat and saddle five waies standing sit 〈◊〉 lying hanging leaning and the bed defileth men seven waies by standing sitting lying hanging leaning touching bearing Talmud Bab. in Zabim ch 2 s. 4. Which is explained thus A thing that is made for a bed 〈…〉 seat or saddle though it be under a stone if one of them that defile the seat stand upon the stone or sit or lie or leane or hang upon it he is defiled Maim in Metamei mishcab c. 7 s. 1. vessell or instrument any thing whatsoever So in v. 6. and after The Hebrewes have for these things a limitation they say He that hath an issue defileth not the thing till the most part of him be upon the bed or the seat or the saddle Yet if he stand upon two beds with one foot upon one bed and his other foot on the other they are both of them uncleane Maim in Metamei mishcab c. 7. s. 3. 4. This â—igâ—â—ed the contagion of sin which defileth men all the good creatures and benefits which God giveth us in this life unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure Tit. 1. 15. V. 5. and bathe or wash baptise to weet himselfe or his flesh as is expressed in ver 13. 16. meaning his whole body and so the Greeke translateth shall wash his body The Hebrews say Every place where it is said in the Law of bathing the flesh and washing the clothes of the uncleane it is not meant but of baptizing the whole body in water Maim in Mikvaoth c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit by whom wee draw neere to God having hearts sprinkled from an evill conscience and bodies washed with pure water Heb. 10. 22. See also Levit. 11. 25. till the evening that is till that day be ended and a new beginne till then he is not cleane See the notes on Leviticus 11. 24. 32. Vers. 8. shall spit The spittle of him that hath an issue is uncleane and defileth even as the issue it selfe v. 2. Hereby was figured the pollution that commeth to the soules of men by the impure doctrines which false Prophets and hetericks spit out of their mouthes 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary when Christ by spitting on men opened and loosed the eyes eares and tongues of the blinde deafe and dumbe Mark 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified And here under the name of spittle all excrements of the mouth and nose except blood are comprehended as the Hebrew canons say The man and wo 〈◊〉 that hath an issue and the menstruous and the woman 〈…〉 ildbirth every one of these foure are of the principall sorts of things defiling vessels by touching and men by touching and bearing them and defile bed and seat and saddle all under them and makes them most uncleane The spittle of him that hath an issue and his seed and his urine every of them three are most uncleane by the law and doe every whit of them defile by touching and by bearing Loe it is said of the spittle and if he spit upon him that is cleane Lev. 15. 8. and his urine and his seed it is unpossible that there should not be some of the issue in them Both man and woman that hath an issue and the menstruous and the woman in childbed the spittle and urine of every of them is most uncleane And so every place where it is said in these passages He that hath an issue it implieth both him the residue of the foure The thicke spittle excrements and water of the nose these are as the spittle in every respect and are generally rekned as the spittle Maimony in Metamei mishcab c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. in Zabim c. 5. s. 7. it is said Who so toucheth the issue of him that hath an issue or his spittle or his seed or his urine or the blood of the menstruous he is defiled Vers. 9. saddle or thing to ride with as the word generally signifieth Vers. 10. under him wherefore they say If hee that hath an issue and a cleane person sit in a boat or on a peece of timber or ride on a beast together though their clothes touch not yet they are uncleane Talmud Bab. in Zabim c. 3. s. 1. Likewise if it be not immediately under him but a stone or other thing betweene yet it is uncleane as is before noted on verse 4. beareth hereupon is that which sundry times is before mentioned of pollution by bearing although they touch them not The contagion of heresie idolatry and other sinnes was hereby shadowed that all might be warned to keepe themselves pure or by repentance and â—aith in Christ to purge themselves if they have beene defiled Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17. Vers. 11. rinsed his hands or washed them Although in other cases sometimes the hands onely and feet were washed as Exod. 30. 21. yet in this case of uncleannes as the whole man was defiled so the whole was to be washed and the hands here are put the part for the whole So the Hebrewes explaine it saying that which is said of him that hath an issue in Lev. 15. 11. hath not rinsed his hands is as if he should say that he should baptise his whole bodie and the same ordinance is for other unclean persons so that if a man baptise himselfe all over saving the tip of his little finger he is yet in his uncleannesse c. Behold it is said in Levit. 11. 32. it shall be put or brought into the water so all the principall uncleane persons must be put into water Whosoever is baptised or washed hee must baptise all his body when hee is naked in one place and if he have locks of hair he must
wash all the haire of his head for by sentence of the law it is as his body and any uncleane that are baptised in their clothes it will serve the turne because the water passeth through them and they part it not from the body and so the menstruous woman that is baptised in her clothes it is lawfull for her to company with her husbaÌ„d If there be any thing that part betweene the body or vessell and the water as if clay or any like thing cleave to the flesh of man or to a vessell it is uncleane still as it was and the baptising profiteth them nothing Maimony in Mikvaoth ch 1. s. 2. 7. 12. This rinsing and washing of the hands in water figured the cleansing of the body and spirit from all filthinesse 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith Clense your hands ye sinners and purifie your hearts yee double minded Iam. 4. 8. Vers. 12. of earth or of potters earth such as potbakers burne in the kill see the notes on Lev. 11. 33. All vessells that are uncleane are made cleane by water save vessels of potters-earth and vessells of glasse such have no cleannesse but breaking Maim in Mikvaoth ch 1. s. 3. Earthen vessells somtime signify reprobate persons Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men the rinsing and scouring of other vessels signifying the purging of repentant beleeving sinners by the blood of Christ and waters of his word and spirit Or if it be applied generally as all men are earthen vessells it figured the utter abolishing of sin uncleannes by death as is shewed on Lev. 11. 33. of wood or of other strong matter as of silver braâ—â—e copper and the like About tho washing of vessells the Iewes have these rules that nothing must part the vessell or any part of it and the water as pitch clay or the like that cleaveth to the vessell that if a vessell bee turned the mouth downward and baptised it is as if it were not baptised because the water so comes not to all parts of it Likewise a vessell full of any liquor except water and baptised it is as if it were not baptised Maimony in Mikvaoth c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane the Pharisees after added traditions of their owne washing when they were not uncleane for except they washed their hands oft they did not cate and when they came from the market except they were baptised they did not eate and many other things they had received to hold the baptising of cups and of pots and of brazen vessells and of beds For these Christ blamed them that they layd aside the commandement of God and held the tradition of men Mark 7. 4. 8. yea so farre proceeded they in their superstition that they said whosoever eateth without washing of his hands he is as one that lyeth with a harlot abusing for this that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah Vers. 13. shall be cleansed that is healed but the meanes of healing are not declared save that by the rites and sacrifices following God would teach theÌ„ that his grace in Christ maketh them whol by the Prophet he saith I will save you from all your uncleannesses Ezek. 36. 29. and from all your filthines and from all your idols will I clense you Ezek. 36. 25. which cleansing is shewed to be by pardoning iniquities Ier. 33. 8. and by creating a cleane heart in sinners Psal. 51. 12. so that they come unto Christ in faith as the woman that had an issue of blood and had spent all her living on Physicians but could not be healed of any when she touched the border of Christs garment her issue stanched and Christ said unto her Thy faith hath made thee whole Luke 8. 43. 44. 48. seven daies for his cleansing to try whether he be perfectly cured and cleane and to lead him in mystery unto the day of Christ and Sabbath or rest from sin under him for so the number seven signified as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather he must count seven cleane daies and be baptised in the seventh and bring his offring in the eight If he see any appearance of his issue though it be at the end of the seventh day after he is baptised all that he hath done is nothing but he must begin againe to reckon seven cleane dayes after the day of the last appearance of his issue Maimony in Mechosrei capporah ch 3. sect 1. bathe or wash his flesh which the Greek translateth wash his bodie See vers 5. living water that is as the Chaldee expoundeth it spring or fountaine water whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus The man that hath an issue is not elensed but in a fountaine for loe it is said of him In living water but the woman that hath an issue and other uncleane either men or vessells are baptised though in a gathering of waters Maimony in Mikvaoth c. 1. s. 5. The Pond or gathering of water called in Hebrew Mikveh whereof see Levit. 11. 36. was requisite for the cleansing of other uncleane persons that needed baptising All uncleane either men or vessells c. were not cleansed but by baptising in waters gathered-together upon the ground By the law they might baptise in all waters gathered together into one place so many as would suffice to baptise the whole body of a man The quantitie their wise men determined to bee fortie Seahs of water the Seah was more then our English pecke as is noted on Gen. 18. 6. Such a pond or bath they say became unlawfull to wash in by change of the colour of the water onely not by change of tast or change of smell Running waters that flow from a spring are as the spring it selfe for any matter Standing water is not allowable for men that have the issue nor for the Lepers nor for the water of purification Numb â—9 17. These things and sundry the like Maimony hath recorded in Mikvaoth ch 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch 19. s. 13. Among the Latines spring and running waters were called also living as Attrectare nefas donec me flumine vivo Abluero Virgil Aeneid 2. This living water figured the blood spirit of Christ for he hath washed us froÌ„ our sins in his owne blood Rev. 1. 5. from his throne proceedeth a pure river of water of life into his Church Rev. 22. 1. his mouth and Law is a will of water of life Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive is as rivers of living water Iohn 7. 38. 39. These cleane waters when God sprinkleth upon sinners they shall be cleane
from the holy things as all other uncleane persons but separated also from her husband Lev. 18. 19. and if they companied together during that time presumptuously they were to be cut off Levit. 20. 18. This uncleannesse was as the rest a figure of sinne proceeding from the fleshly and corrupt heart of man as God himselfe reacheth saying When the house of Israel dwelt in their owne land they defiled it by their owne way and by their doings their way was before me as the uncleannesse of 〈◊〉 removed or menstruous woman Ezek. 36. 17. And this was the sinne of idolatry Ier. 2. 23. 24. seven dayes this was the limitâ—d time for the separation or menstrues during which space shee was uncleane as a separated woman though there had but one drop of blood appeared Maimony in Issurei biah ch 6. sect 2. if any appeared after this time it was not called her separation but her issue whereof he speaketh after in v. 25. that toucheth her the pollution of the menstruous extendeth as far as of the man that had an issue spoken of before vers 2. c. and as of the woman that hath an issue spoken of after vers 25. c. even the spittle and the urine of every one of them is uncleane as is before noted on v. 8. Maimony in Metamei mishcab ch 1. sect 15. And these things figured the pollution of sin Ezek. 36. 17. and taught to avoyd all communion therewith 2 Corinth 6. 17. And unto a menstruous woman Ierusalem was likened when for her sins shee was wasted and her people captived by the Babylonians Lam. 1. 17. Her uncleannesse was upon her skirts and she had sinned a sin therefore she was removed Lam. 1. 8. 9. V. 24. lying shall lye that is shall at all or by any occasionlye with her to weet ignorantly for if he did it presumptuously not only pollution but cutting off was his punishment Lev. 20. 18. Therfore the Prophets complaine of this sin Ezek. 22. 10. her fluors or as before her separation which the Greek here translateth her uncleannes Vers. 25. many dayes Here he passeth from the menstrues which were naturall purgations and healthfull for the body though legally unclean unto the issues which were diseases that decayed naturall strâ—ngth if they continued long as the woman which had it twelve yeeres and suffered many things of many Physicians but all in vaine till she came to Christ Mark 5. 25. 26. These many dayes must also beâ— out of the time of her separation or menstrues that is out of the seven dayes fore-mentioned and by many the Hebrew doctors understand from three upward They say when shee seeth blood first in the due time of her customes then is she in her separation all the seven daies If she see it in the eight day then this is the blood of issue because it is out of the time of her separation And so all the blood that is seene in the dayes that are betweene the times of her customes is the blood of issue And the space between they say was eleven dayes onely When a woman seeth blood in the dayes of her issue but one day onely or two dayes one after another shee is said to have the lesser issue if she see it three dayes one after another she is said to have the greater issue or issue absolutely as it is written when the issue of her blood shall run many dayes Levit. 15. 25. a few are two dayes many are three There is no difference betweene her that hath the greater issue and her that hath the lesse but the numbring of seven dayes and the bringing of a sacrifice Lev. 15 28. 29. For she that hath the greater issue is bound to number seven cleane daies but she that hath the lesser numbreth but one onely And she which hath the greater bringeth a sacrifice when shee is cleansed Otherwise as touching uncleannesse and restraint from companying with her husband they are both alike Maimony in Issurei biah ch 6. sect 2. c. over to weer over the time or after her separation as the Greeke translateth which the Hebrewes explaine thus that if she see it three daies next after her separation or menstrues then it is an issue As if shee see it in the eight day of her separation and in the ninth in the tenth for they are the first second and third of the eleven daies which are the daies of the issue Maimony in Issurei biah chap 6. sect 17. Thâ—se things taught the care and diligence that all should have in looking to their life and conversation both for the judging of th 〈…〉 and purging by repentance 1 Cor. 11. 〈◊〉 〈◊〉 Coâ— 7. 11. Vers. 26. e 〈…〉 â—ny thing for the use and service of man 〈◊〉 called a vessell or instrument The particulars o◠〈◊〉 pollutions are noted before Observe 〈◊〉 〈◊〉 whereas the woman thus diseased made 〈…〉 g uncleane that she touched onâ—ly Christ wâ—â—n he was touched by such a one was 〈◊〉 by 〈◊〉 defiled but shâ— by him and the vertue 〈◊〉 〈…〉 eded from him was cleansed For hee was undefiled and separated from sinners Heb. 7. 26. and th 〈…〉 he bare our infirmities Esay 53. 4. yet continued he the Lambe without blemish and without spot 1 Pet. 1. 19. Vers. 27. in water ordinary cleane water not being restrained to living water onely which was peculiarly appointed for the man that had an issue vers 13. and for the Leper Levit. 14. 5. and for the water of sprinkling Num. 19. 17. Ver. 28. seven daies as the man also did see before on ver 13. she shall be cleane having performed the rites fore-mentioned of washing and bathing in water And this time and the manner of cleansing figured the time of grace in Christ and our cleansing from sinne by his blood and spirit whereof it is prophasied In that day there shaâ—â— be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for separation for uncleannesse Zach. 13. 1. Vers. 30. make atonement for her sin-offring was 〈◊〉 figure of Christ to bee offred for the forgivenesse of sins Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring figured the same Christ offred to make us acceptable unto God by whom also wee present our bodies and soules as holy and acceptable sacrifices Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord that hath washed away the filth or excrements of the daughters of Sion and purged the bloods of Ierusalem from the midst thereof by the spirit of judgement and by the spirit of burning Esay 4. 4. V. 31. shall separate or shall religiously-separate and holyly exempt and sever them by teaching them to understand carefully to keepe these ordinances Le. 11. 47. The G. translateth ye shal ma 〈…〉 theÌ„ wary or religiously carefull the original word is of Nazar whereupon the Nazirites had their name who were separated and sanctified unto the Lord Numbers 6.
halosin by Aquila an ancient interpreter So that the eating of such that is the communion with them is by this law forbidden such flesh was to be cast unto the dogge Exodus 22. 31. home borne the naturall Israelite or a stranger of the Proselytes as the Greeke translateth that is heathens converted to the faith the Church of Israel For if they were not joyned Proselytes the strangers in Israel might eat these things as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing or carkasse thou shalt give it unto the stranger that is in thy gates which the Chaldee there expoundeth the uncircumcised inhabitant that hee may eat it For the scripture mentioneth three sorts of strangers open Idolaters which might not dwell in the land of Israel others that practised not Idolatrie but yeelded to some chiefe grounds of true religion and such might dwell in the gates or cities of Israel and the third sort converts or proselytes which were bound to all the Law as the Iewes themselves and such are spoken of throughout this chapter Of all these three sorts see the annotations on Exodus 12. 43. 45. 48. his flesh or as the Greeke translateth his body which supply is here added from the next verse where Moses expresseth it the evening the end of the day and beginning of a new This washing and bathing figured a renewing by repentance and faith in Christ to remission of sinnes with sanctification by the spirit 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15. Vers. 16. his flesh his body with water saith the Grecke version so Paul speaketh of our bodies washed with pure water Heb. 10. 22. It figured their cleansing by repentance as Iohn said I baptise you with water unto repentance Matth. 3. 11. his iniquitie that is his guiltinesse and his punishment See the notes on Gen. 19. 15. CHAP. XVIII 1 God forbiddeth his people to doe after the manner of the beathens 6 Unlawfull mariages and copulations with neere kindred 19 Other unlawfull lusts 21 Idolatrie 23 and beastlinesse 24 wherewith the Canaanites were defiled and for which the land should spew them out 26 By whose example Israel is warned to keepe Gods statutes and judgments lest the like evils came upon them also ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them I am Iehovah your God After the doing of the land of Egypt wherein ye dwelt shall ye not doe and after the doing of the land of Canaan whither I bring you shall yee not doe and in their statutes ye shall not walke My judgements shall ye doe and my statutes shall yee keepe to walke in them I am Iehovah your God And ye shall keepe my statutes and my judgments which a man shall doe and shall live by them I am Iehovah None of you shall approach unto any neere-kinne of his flesh to uncover their nakednesse I am Iehovah The nakednesse of thy father and the nakednesse of thy mother shalt thou not uncover she is thy mother thou shalt not uncover her nakednesse The nakednesse of thy fathers wife shalt thou not uncover it is thy fathers nakednes The nakednesse of thy sister the daughter of thy father or the daughter of thy mother whether she be borne at home or borne abroad thou shalt not uncover their nakednesse The nakednesse of thy sonnes daughter or of thy daughters daughter thou shalt not uncover their nakednes for they are thy nakednesse The nakednes of thy fathers wives daughter begotten of thy father she is thy sister thou shalt not uncover her nakednes The nakednesse of thy fathers sister thou shalt not uncover she is thy fathers neere-kinne The nakednesse of thy mothers sister thou shalt not uncover for shee is thy mothers neere-kinne The nakednes of thy fathers brother thou shalt not uncover unto his wife thou shalt not approch she is thine aunt The nakednes of thy daughter-in-law thou shalt not uncover shee is thy sonnes wife thou shalt not uncover her nakednes The nakednes of thy brothers wife thou shalt not uncover it is thy brothers nakednes The nakednes of a woman and of her daughter thou shalt not uncover her sonnes daughter or her daughters daughter thou shalt not take to uncover her nakednes they are neere-kinne it is wickednes And a woman unto her sister thou shalt not take to vexe her to uncover her nakednes upon her in her life And unto a woman in the separation of her uncleannes thou shalt not approach to uncover her nakednes And unto thy neighbours wife thou shalt not give thy copulation for seed to defile thy selfe with her And of thy seed shalt thou not give to cause-to-passe-through the fire unto Molech and thou shalt not profane the name of thy God I am Iehovah With a male thou shalt not lye like copulation with a woman it is abomination Neither shalt thou give thy copulation with any beast to defile thy selfe therewith neither shall a woman stand before a beast to lye downe thereto it is confusion Be not ye defiled in any of these things for in all these the nations are defiled which I cast-out from your faces And the lands defiled and I doe visit the iniquitie thereof upon it and the land spueth out the inhabitants thereof You shall therefore keepe my statures and my judgments and shall not doe any of these abominations neither the homeborne nor the stranger that so journeth among you For all these abominations have the men of the land done which were before you and the land is defiled That the land spue not out you also when ye defile it as it spued out the nation which was before you For whosoever shall doe any of th 〈…〉 abominations even the soules that d 〈…〉 them shall be cut-off from among their people Therefore yee shall keepe my charge not to doe any of the statutes of abomi 〈…〉 tions which were done before you and ye shall not be defiled in them I am Iehovah your God Annotations DOing that is doings or actions as the Greek and Chaldee translate the singular number implieth all and everie one of their unlawfull practices land which the Chaldee explaineth the people of the land Of Egypt the scripture testifieth that it was an Idolatrous land and there Israel had beene defiled Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan Levit. 20. 23. therefore these two are expresly named and all other implyed statutes or decrees ordinances described by their lawes either for religion or otherwise if they were superstitious The Hebrew doctors explaine it thus We may not walke in the statutes of the heathens nor bee like unto them either in apparell or in haire Lev. 19. 27. or any the like Lev. 18. 3. But Israel must be separated from them known by their apparell and their other workes as they are separated from them in their knowledge and opinions and so he saith Lev. 20. 26 I have separated
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
And Iehovah spake unto Moses saying Speake unto Aaron and unto his sonnes and unto all the sons of Israel say unto them Any man of the house of Israel or of the stranger in Israel that will offer his oblation according to all their vowes and to all their voluntarie offrings which they will offer unto Iehovah for a burnt-offring For your favourable-acceptation a perfect male of the beeves of the sheepe or of the goats Any which hath a blemish in it yee shall not offer for it shall not bee to savourable-acceptation for you And the man that will offer a sacrifice of Peace-offerings unto Iehovah to separate a vow or for a voluntarie offring of the herd or of the flock it shall be perfect for favourable-acceptation there shall not be in it any blemish Blinde or broken or maymed or having wenne or scurffe or scabbe ye shall not offer these unto Iehovah nor give of them a Fire-offring upon the Altar unto Iehovah And bull or lambe that hath any member superfluous or lacking thou mayest make it a volâ—â—tary offring but for a vow it shall not bee favourably-accepted And that which is bruised or crushed or broken or cut yee shall not offer unto Iehovah and in your land ye shall not doe it And from the hand of a strangers sonne yee shall not offer the bread of your God of any of these because their corruption is in them a blemish is in them they shall not be favourably-accepted for you And Iehovah spake unto Moses saying A bull or a sheep or a goat when it shall bee brought forth then it shall bee seven dayes under his damme and from the eight day and thence forth it shall bee favourably-accepted for an oblation of a Fire offring unto Iehovah And cow or sheepe it and the yong thereof yee shall not kill in one day And when ye will sacrifice a sacrifice of confession unto Iehovah ye shall sacrifice for your favourable acceptation In that day shal it be eaten yee shall not leave thereof untill the morning I am Iehovah And yee shall keepe my commandements and doe them I am Iehovah And ye shall not prophane the name of my holinesse and I will be sanctified among the sons of Israel I Iehovah doe sanctifie you That brought you out from the land of Egypt to be unto you for a God I am Iehovah Annotations LEt them be separated in Greeke Let them take heed of the holy things meaning that they defile them not So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord this teacheth what puritie and perfection ought to bee in the things offred or to be offred unto him The Hebrew Nazar here used signifieth a religious separ 〈…〉 n in respect of holinesse as is noted on Lev. 15. 31. of my holinesse translated in Greeke my holy name which is profaned when the holy things in the sanctuarie are defiled being offred or eaten by persons uncleane and forbidden of God See after in vers 15. 32. the things this addition is supplyed also in the Greeke Whatsoever things they sanctifie unto me And this is added as Sol. Iarchi here saith to imply also the holy things of the Priests themselves Vers. 3. your generations either now or at any time hereafter shall come nigh namely to eate as is expressed in ver 4. So Iarchi saith This com 〈…〉 g â—igh is not meant but of eating your seed that is your children so in vers 4. holy things Hebrew holinesses meaning things of holinesse and particularly holy meats which though the blemished priests might eate of Lev. 21. 22. yet the uncleane might not Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things are meant not only the Sacrifices but first fruits and all the heave-offrings of the holy-things which the sons of Israel offred unto the Lord Numb 18. 8. 9. 19. as it is there sayd every one that is cleane in thy house shall eate of it Numb 18. 13. See after on vers 9. uncleannesse upon him before hee is washed from the same see the annotations on Lev. 7. 20. cut off from my presence in Greeke destroyed from me in Chaldee destroyed from before me It meaneth death by the hand of God as v. 9. Vers. 4. Any man Hebrew Man man that is Whosoever Targum Ionathan saith yong man or old man And this concerneth women also the daughters of Aaron who were to eate of some of the holy things but so as they were cleane when they did eate Numb 18. 19. 11. See after in vers 11. 12. leprous whereof see Levit. 13. an issue whereof see Lev. 15. 2. c. by a soule the Greeke translateth any uncleannesse of a soule wherby the dead is meant as Lev. 19. 28. and 21. 1. and what uncleannes that was see in Numb 19. 11. 14. seed of copulation or effusion of seed whereof see Lev. 15. 16. Vers. 5. creeping thing which when it is dead defileth him that toucheth it Lev. 11. 31. c. made uncleane so much as would make a man uncleane and that was of creeping things the quantitie of a lentile or little pease as Iarchi here no teth See Lev. 11. 31. a man to weet an uncleane man as a Leper he that hath an issue or the like by touching of whom men were made uncleane Lev. 13. 45. and 15. 5. c. Or a dead man and thereto Sol. Iarchi here referreth it and of a dead man so much as an olive would defile Vers. 6. The soule that is the man as the Chaldee expounds it and Targum Ionathan addeth the man a priest untill the evening untill the end of that day and beginning of a new See the notes on Lev. 11. 24. 32. bathe or wash his flesh that is his body as the Gr. translateth see Lev. 15. 5. 13. It figured repentance for sins as I baptise you with water unto repentance Mat. 3. 11. sanctification by the blood and spirit of Christ as ye are washed ye are sanctified ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. And this sanctimony though common to the whole Church Lev. 11. did specially pertaine to the priests and ministers whom Christ who is likened to a refiners fire and to fullers sope should purifie by his grace as it is said He shall purifie the sonnes of Levi and purge them as gold and silver that they may offer unto the Lord an offring in righteousnesse Malac. 3. 2. 3. Vers. 7. and afterward in Greeke and then he shall or may eat to weet when his sunne is gone downe before then though he were washed hee might not eate See the notes on Lev. 11. 32. his bread his food allowed him of God for his livelihood Numb 18. 11. 19. Whosoever eateth of the heave-offrings blesseth with a blessing for the food and after that hee blesseth him
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
are often called Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes in Greeke according to all their profession or promise So in Ierem. 44. 25. Vowes are in Greek called a profession or confession and vowes were made with promises and payed with confessions as David sayd Thy vowes are upon me ô God I will pay confessions unto thee Psalme 56. 13. and to all in Greeke or according to all their choise so voluntarie gifts are called because they come from the choise and will of the giver What they differ fro vowes is shewed on Lev 7. 16. Vers. 19. For your favourable-acceptation to weet you shall offer it so that it may be acceptable and pleasing unto God for you as vers 20. Levit. 23. 11. The Greeke translateth it Acceptable see the notes on Levit. 1. 3. Sol. Iarchi here explaineth it Bring the thing that is meet to make you acceptable before me that it may be unto you for favourable-acceptation a perfect male in Greeke unblemished males such were all the burnt-offrings to be see Levit. 1. 3. 10. or of the goats but the fowles he mentioneth not because the Law made no difference in them of male or female and as Iarchi here saith the fowle was not rejected for a blemish but for want of a lim See the annotations on Lev. 1. 14. Ver. 20. to favourable acceptation that is favourablie-accepted as Moses speaketh after in vers 25. and so the Greeke translateth acceptable for you This is opened by the prophet thus If yee offer the blind for sacrifice is it not evill and if yee offer the laâ—e and sicke is it not evill Offer it now unto thy governour will he be pleased with thee or accept thy person saith the LORD of hosts And ye brought that which was torne and the lame and the sicke thus yee brought an offring should I accept of your hand saith the LORD But cursed be the deceiver which hath in his flocke a perfect male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the LORD of hosts and my name is dreadfull among the heathen Mal. 1. 8. 15. 14. These perfect and unblemished sacrifices which were to bee offred unto God figured the perfection of Christ who gave himselfe a sacrifice for us and whom we apply to our selves and make ours by faith 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacrifices of our humble and contrite hearts and of our bodies and of our praises and thanks givings which through Christ and his Spirit are made holy and acceptable unto God Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15. Ver. 21. of peace offrings or of payments in Greek of salvation in Chaldee of sanctification See the notes on Lev. 3. 1. to separate or in separating in Greeke distinguishing a vow which may bee understood both of making a singular vow and of accomplishing it for both must bee unblemished So in Numb 15. 3. 8. See also Lev. 27. 2. The Hebrewes say It is commanded that all oblations bee perfect and choise Lev. 22. 21. and whosever sanctifieth a beast which hath a blemish for the top of the altar transgresseth against a prohibition and is to be beaten for his sanctifying of it as it is written Lev. 22. 20. ANIE WHICH hath A BLEMISH IN IT YE SHALL NOT OFFER Wee have beene taught that this is a warning for him that sanctifi 〈…〉 blemished things Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar and sanctifieth it it is holy and hee is not beaten Hee that killeth blemished thing by the name of an offring is to be beaten for it is written Levit. 22. 22. YE SHALL NOT OFFER THESE VNTO THE LORD wee have beene taught that this is a warning against killing it Maim tom 3. in Issure mizbeach c. 1. 〈◊〉 1. c of the herd or in the herd so after in the flâ—ck that is of sheepe or goats For in such chiefly blemishes were to bee looked unto rather then in fowles See the notes on Lev. 1. 14. perfect after it is said without blemish blemishes respected the outward parts perfection the inward also Iâ— when the sacrifice was killed it were found torne 〈◊〉 was to be caried out to the place of burning And so if it were fouÌ„d to want any of the members within though is were not torne as if it had but one kidney or of the splene were wasted away loe it was unlawfull for the altar and was to be burnt not for that it was blemished for the want of things within was no blemish but because they might not offer that which wanted 〈◊〉 thing as it is written in Num. 28. 31. PERFECT SHALL THEY BE VNTO YOV And all oâ—â—plus was as a want therefore if it had three kidneyes or two spleenes it was unlawfull Maimony in Issure mizbeach chap. 2. sect 11. any blemish any deformity in any lim whereof the Hebrews number fifty besides other things which did disablemeâ—â— for sacrifice whereof see the notes on Exod. 12. 5. Hence also they gather Hee that maketh a ble 〈…〉 upon the holy things as to make an eye blinde 〈◊〉 〈◊〉 off a foot is to be beaten as Levit. 22. 21. THEâ—â— SHALL NOT BE IN IT ANY BLEMISH wee have beene taught that this is a warning 〈◊〉 〈◊〉 make any blemish in it Maimony in Issure M 〈…〉 chap. 1. sect 7. Vers. 22. Blinde either wholly or in part of it see not with both eyes or with one of them and that with a cleare sight c. Maimony Biath 〈◊〉 ch 5. sect 7. a wenn or a wart as the Greekes poundeth it scurfe or scab of these see Levit. 21. 20. not offer these or any other like blemished By offring the Hebrewes here understand killing and sprinkling of the blood on the altar and by the words following nor give of them a fire-offring they understand a prohibition against b 〈…〉 ning the fat of such for every of which action presumptuously done a man was to be beaten So that is one first sanctified a blemished beast and 〈◊〉 killed it and sprinkled the blood thereof and burned 〈◊〉 the altar the fat thereof he was to be beaten with f 〈…〉 beatings Maim in Issure mizb c. 1. 1. 4. 〈◊〉 of them not of them but of others bought with the price of them they might The Hebrew caâ—â—â—siay He that sanctifieth for the altar a blemished thing though he is to be beaten yet the thing is sanctifi 〈…〉 and he shall redeeme it according to the valuation of 〈◊〉 priest and it shall goe out among the unholy things 〈◊〉 the price therof he shall bring an oblation And the like Law is for the sanctified beast where unto a blemish be falleth after it is sanctified And it is commended to redeeme the holy things on which a blemish falleth and they are to goe out among the common
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
interpreted of Iehovah that is a Prophet of the LORD so the Greeke translateth a Prophet of you to the Lord. in a vision or by a vision or sight that is as the Chaldee saith in visions so God appeared to Abrahim the Prophet in a vision Gen. 20. 7. and 15. 1. and to Iakob Gen. 46. 2. to Ezekiel Ezek. 1. 1. to Daniel Dan. 8. 2. and others Iob 4. 13. 2 Cor. 12. 1. Act. 2. 47. whereupon a prophesie is called a vision Esai 1. 1. Obad. 1. 1. Nahum 1. 1. in a dreame Chald. in dreames another way by which God revealed his word to the Prophets Gen. 31. 11. Deut. 13. 1. 1 Kings 3. 5. Ier. 23. 25. 28. 32. Dreames are in the night and then as it were in darknesse God spake with the other Prophets but as R. Menachem here noteth it was not so with Moses for God spake not with him but by day Moreover dreames and visions doe soone vanish and flie away Iob 20. 8. V. 7. not so is not such a Prophet that I should speake to him by dreames and visions faithfull in all mine house that is in all my Church for the house of God is expounded the Church of the living God 1. Tim. 3. 15. and so the Chaldee here translateth it in all my people and Ionathan in all the house of Israel my people and Chazkuni explaineth it thus all the men of my house hold him for faithfull This is further opened by the Apostle saying Consider the Apostle and high Priest of our prosession Christ Iesus who was faithfull to him that made him as also Moses was in all his house c. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after but Christ as the Son over his owne house whose house we are if we hold fast the confidence and the rejoycing of the hope firme unto the end Hebr. 3. 1 6. Touching Moses faithfulnesse and the confidence that Israel reposed in him see the notes on Exod. 19. 9. Verse 8. Mouth to mouth that is familiarly plainly in mine owne presence without any interposed meane as the Chaldee translateth Speech with speech So when Ioseph spake without an interpreter he said it is my mouth that speaketh unto 〈◊〉 Gen. 45. 12. and the Apostle opposeth it to speech by writing as I would not write with paper and inke but I trust to come unto you speak mouth to mouth that our joy may be full 2 Ioh. v. 12 and 3 Ioh. 14. A like phrase is in Exod. 33. 11. Iehovah spake unto Moses face to face as a man speaketh unto his friend and in this manner of communication Moses excelled all other Prophets Deut. 34. 10. The Hebrew Doctors have explained this matter thus It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resteth not but on a wise man great in wisedome mightie in his vertuous qualities that his affections or naturall corruption prevaile not over him in any thing in the world but he prevaileth by his knowledge over his affections continually c. On such a man the holy Ghost dwelleth and when the Spirit resteth upon him his soule is associated to the degree of Angels which are called men and he is turned to another man and perceiveth in his owne knowledge that he is not so as he was but that he is advanced above the degree of other wise men as it is said of Saul And thou shalt prophesie with them and shalt be turned to another man 1 Sam. 10. 6. The Prophets were of divers degrees as in wisedome one wise man is greater than another so in prophesie one Prophet was greater than another And all of them saw not the vision of prophesie but by dreame by vision of the night or in the day time after that a deepe sleepe was fallen upon them Num. 12. 6. and all of them when they prophesied their joynts crembled and strength of body failed and their thoughts were troubled and the minde was leâ—t changed to understand that which was seene as is said of Abraham And â—oe a terror a great darknes fall upon him Gen. 15. and as is said of Daniel And my vigour was turned in me into corruption and I retained no strength Dan. 10. 8. The things that were made knowne to a Prophet by vision propheticall were made knowne to him by way of parable and forthwith the interpretation of the parable was written in his heart and hee knew what it was As the ladder that Iacob our father did see and the Angels ascending and descending oâ— it Gen. 28. 12. and the living creatures which Ezekiel saw Ezek. 1. and the â—ecthing pot and Almond rod which Ieromy saw Ier. 1. and the Ephah which Zacharie saw Zach. 5. and so the other Prophets of whom some spake the parable and the interpretation thereof some the interpretation onely and sometime they uttered the parable onely without the interpretation as part of Ezekiels and Zacharies words and they all prophesies by parables and after the way of darke speeches None of the Prophets prophesied at all times when they would but prepared their understanding and sate joyfull with chearefull heart and with contemplation For prophesie commeth not upon men either when they are sorrowfull or when they are slothfull but when they are joyfull therefore the sons of the Prophets had before them Psalteries and Timbrels and Pipes and Harps 1 Sâ— 10 5. and they sought for prophesie and this is that which is written AND THEY PROPHESYING 1 Sam. 10. 5. as if he should say walking in the way of prophesie untill they doe prophesie Those which sought to prophesie are called sonnes of the Prophets and although they prepared their wits derstanding it might be the holy Ghost would come downe upon them and it might be not All these things that we have spoken of were the way of prophesie for all the former and latter Prophets except Moses our master the master of all the Prophets And what difference was there betweene the prophesie of Moses and of all the other Prophets All the Prophets prophesied by dreame or by vision but Moses prophesied when he was â—aking and standing as it is written And when Moses was gone into the Tent of the congregation to speake with him thou he heard the voice of one speaking unto him Num. 7. 89. All the Prophets prophesied by the hands of an Angell therfore they did see that which they saw in parables and dark speeches Moses prophesied not by the hands of an Angell as it is said MOuth to mouth I will speake with him Num. 12. â—8 it is also 〈◊〉 The Lord spake unto Moses face to face Ex. 33. 11. againe it is said And the similitude of the LORD shall he behold Num. 12. 8. as if he should say there is no parable there but he seeth the thing coÌ„cerning his
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
but Sihon gathered together all his people and went out against Israel into the wildernesse and he came to Iahaz and fought against Israel And Israel smote him with the edge of the sword and possessed his land from Arnon unto Iabbok even unto the sons of Ammon for the border of the sons of Ammon was strong And Israel tooke all these cities and Israel dwelt in all the cities of the Amorite in Heshbon and in all the daughters thereof For Heshbon was the citie of Sihon the King of the Amorites and he had fought against the former king of Moab and taken all his land out of his hand even unto Arnon Wherefore they that speake in proverbs say Come into H 〈…〉 bon let the city of Sihon be built and prepared For a fire is gone out from Heshbon a flame from the citie of Sihon it hath consumed Ar of Moab the Lords of the high places of Arnon Woe to thee Moab thou art perished ô people of Chemosh he hath given his sons tâ—at escaped and his daughters into captivity unto Sihon the king of the Amorites And their lamp is perished from Heshbon even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba And Israel dwelt in the land of the Amorite And Moses sent to spie out Iazer and they tooke the daughters thereof and drove out the Amorite that was there And they turned and went up the way of Bashan and Og the king of Bashan went out against them he and all his people to the battell at Edrei And Iehovah said unto Moses Feare him not for into thy hand have I given him and all his people and his land and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites which dwelt in Heshbon And they smote him and his sonnes and all his people untill there was none left him remaining and they possessed his land Annotations KIng of Arad Arad seemeth to be the name of the citie where the King reigned as in Ios. 12. 14. and so the Chaldee here explaineth it in the South the South part in the land of Canaan Numb 33. 40. the way of the spies or the way of Atharim as the Greeke version retaineth the Hebrew name as proper and it might be a way so called and well knowne in that time But the Chaldee translateth it the way of the spies meaning that they came towards Canaan after they had beene turned backe towards the red sea Num. 14. 25. and had beene at Ezion-gaber Num. 33. 35. they returned towards Canaan again along by Edoms coast to come unto the land which the spies had searched Num. 13. a captivity that is some captives or prisoners So captivity is used for captives or people taken in warre in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often as poverty for a company of poore people 2 King 24. 14. and spoile for spoiled people Amos 5. 9. thankesgivings for a company of thanksgivers Neh. 12. 31. and many the like The Canaanites having heard of the overthrow which was given Israel â—8 yeares before Numb 14. 45. and of the hand of God against them so long in the wildernesse were hardned and emboldened to encounter them now when they heard againe of their comming and Satan endevoured hereby to discourage Israel that as their fathers through unbeleefe being afraid entered not into the promised land Deut. 1. 27 32 35. so the children also might be deprived And God for a chastisement of their sins and for the triall of their faith suffereth the enemie at first to prevaile that his people might know that they should not conquer the land by their owne strength or for their owne worthinesse Psal. 44. 3 4. Deut. 9. 4. Vers. 2. vowed a vow calling upon God for helpe and religiously promising to devote unto him their enemies and all their substance See the Annotations on Gen. 28. 20. If giving thou wilt give that is if thou wilt indeed give and it implieth a prayer which often is uttered after this manner as Iabez called on the God of Israel saying If blessing thou wilt blesse me c. 1 Chron. 4. 10. utterly destroy or devote in Greeke anathematize things devoted after this manner the persons were to die their goods confiscate to the Lord Levit 27. 28 29. So when Iericho was devoted the people and beasts were killed the citie burnt the goods carried into the Lords treasury Ios. 6. 17 19 21 24. Vers. 3. hearkned to the voice that is as the Chaldee explaineth it received the prayer of Israel gave up the Canaanite to wit into their hand as the Greeke here repeateth from vers 2. they utterly destroyed Hebr. he utterly destroyed or devoted speaking of Israel as of one body But how could they being so farre off in the wildernesse destroy their cities lying within Canaan Numb 33. 40. into which they came not till after Moses death It seemeth the accomplishment of this vow was performed long after when they were come into the land For the King of Arad is reckoned for one of those that Iosua conquered Ios. 12. 14. See also Judg. 1. 16 17. They now conquered the Canaanites armie that came out against them and devoted the spoiles which they tooke and when their cities came into their possession they utterly destroyed and devoted them and so payed their vow which now they promised he called or they called meaning Israel unlesse it be applied in speciall to Moses The Greeke translateth they called Hormah or Chormah in Greeke Anathema that is Devotement or utter destruction By this name they both set up a memoriall of Gods mercy who gave their enemies into their hand and of their dutie to keepe the vow which they had promised Vers. 4. to compasse the land because Edom had denied them passage thorow it Numb 20. 18 21. by reason whereof their travell was increased soule of the people was shortned or was straitned that is was grieved or discouraged This word when it is applied to the hand signifieth inability as in Numb 11. 23. Esay 37. 27. 2 King 19. 26. unto the soule as in this place it meaneth griefe vexation or discomfort so in Iudg. 16. 16. Samsons soule was shortned that is vexed unto death and in Judg. 10. 16. the Lords soule was shortened that is grieved for the misery of Israel and sometime it is with a kinde of loathing as in Zach. 11. 8. my soule was shortned for them that is loathed them A like phrase is of the shortnesse of the spirit which also signifieth anguish trouble and vexation as in Exod. 6. 6. Iob 21. 4. and want of power as in Asic 2. 7. The Greeke here translateth the people was feeble minded or of small soule or courage because of the way or in the way but In often noteth the cause of a thing as the Lords soule was grieved in that is for or because of the misery of Israel Iudg. 10. 16. or
and Daniel was afraid and fell on his face and was in a deepe sleepe on his face toward the ground Dan. 8. 17 18. and Iohn fell at his feet as dead Rev. 1. 17. and Ezekiel fell on his face Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men they are said to fall or lye downe as did Saul 1 Sam. 19. 24. And in this place of Balaam the Chaldee translateth it lying downe the Greeke in a sleepe so after in vers 16. eyes uncovered or unvailed to wit to see the vision as the Chaldee saith and it was revealed unto him Vers. 5. How goodly or how good which word implieth profit pleasure beauty joy delight c. See the Notes on Gen. 1. 4. thy tents in Greek thy houses or dwellings but tents are a moveable habitation fitting the people of God in this world Hebr. 11. 9. and a warlike life Ier. 6. 3. Afterward the Church is called the tents of Iakob Mal. 2. 12 and the tents of Iudah Zach. 12. 7. And lakob their fâ—ther is noted to have dwelled in tents Gen. 25. 27. Moreover when this people were seated in Canaan their dwelling places were called their Tents 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church not only then present but throughout all ages thy tabernacles or thy habitacles dwelling places which have their name of vicinitie or neerenesse together This therefore noteth the communion of the Church with Christ and one with another and is by Targum Ionathan expounded the Tabernacle of the congregation which is set among you and your tabernacles which are round about it O house of Israel O Israel that is O Israelites The Church is named after their father Iakob and Israel Iakob is their name in respect of their owne infirmitie whereupon it is said Feare not thou worme Iakob Esay 41. 14. and by whom shall Iakob arise for he is small Amos 7. 2. 5. but Israel is the name of their power and prevailing with God and men See the Annotations on Gen. 32. 28. Vers. 6. spred forth or stretched out implying both length and bredth and large extent of Israels habitations compared therefore to valleyes or bournes which are long large pleasant to behold and watered with rivers whereby they are fruitfull as Song 6. 11. as Gardens which are inclosed set with pleasant and wholesome plants and by rivers are made alwaies fresh greene and fruitfull Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits Song 4. 12. 16. Esay 61. 11. by the river in Greeke by rivers whereby the gardens are made greene and fruitfull without which they wither Therefore when God threatneth judgement to Israel he saith ye shall be as a garden that hath no water Esay 1. â—0 and promising mercy he saith Thou shalt be like a watered garden Esay 58. 11. Hereby was signified that river of God full of water Psal. 65. 9. the river the streames whereof make glad the citie of God Psal 46. 4. even the Word and Spirit of the Lord which refresheth and comforteth his people as it is written Their soule shall be as a watered garden and they shall not sorrow any more at all Ier. 31. 12. Lign-aloes-trees or as some thinke Santalltrees in Hebrew Ahalim which hath affinity with the â—ame of Aloes derived of it The Greeke translateth it Tents but the Chaldee Spices The Ligâ— aloes is a tree growing in Arabia and India which giveth a sweet odour and is like the Thyine wood mentioned in Revel 18. 12. and is here used to signifie the good fame of the Church and report of her graces which is as a sweet smell Ieâ—â—â—â—â— hath planted this signifieth the excellencie of this tree above others and the growth in the n 〈…〉 ll place where it best prospereth so the Cedars are said to be planted by him in Psal. 104. 16. and he is the Planter of his Church Ier. 2. 21. 〈◊〉 by the waters The Cedar is one of the goodliâ—st trees for talnesse bignesse strength and durance with the timber of it the Temple was built 1 King 6. 9 10. by the waters it best flourisheth and signifieth the glory of the kingdome of Israel as it is written of the kingdome of Assyria Behold the Assyrian was a Cedar in 〈…〉 non with faire branches and with a shadowing shrend of an high stature c. The waters made him great the deepe â—et him up on high with her rivers running reâ—â—â—d about his plants c. Ezek 31. 3 4. See also Psal. 1. 3. Vers. 7. Hee shall poure waters or water shall flow out of his buckets speaking of Israel This parable is translated by the Greeke Interpreters thus There shall come forth a man out of his seed and shall have dominion over many nations and his kingdome shall be higher than Gog and his kingdome shall be increased And by the Chaldee Paraphrast thus There shall grow up a King which shall be anoiâ—ted of his sonnes and shall have dominion over many peoples and his King shall be mightier than Agâ—g and his kingdome shall be exalted And Targum Ionathan expoundeth it to the like effect and the exposition accordeth with other Scriptures which speake of the propagation of children by the similitude of waters fountaines eisternes and the like as Heare yee this O house of Iâ—kob c. which are come forth out of the waters of Iudah Esay 48. 1. and yee of the fountaine of Israel Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage saith Drinke waters out of thine owne cisterne and running waters out of thine owne well Let thy fountaines be dispersed abroad and rivers of waters in the streets Let them be onely thine owne c. Prov. 5. 15. 18. And againe speaking of the harlot he saith Stollen waters are sweet Prov. 9. 17. Thus Balaam prophesieth here of Israels great increase and of the glorie of their kingdome in David and Solomon but chiefly in Christ. Otherwise by waters may be understood the Word and Spirit of God as Ioh. 3 5. and 4. 10. and 7. 38 39. which should plentifully be poured out in the Church that they might with joy draw water out of the wells of salvation as Esay 12. 3. his seed in many waters this seed may be understood as before of children and many waters of many peoples as in Revel 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne sowen in watry moist and fruitfull places to bring forth much increase as Blessed are yee that sow beside all waters that send forth thither the sect of the Oxe and the Asse Esay 32. 20. higher than Agag the King of the Amalekites whom Saul the King of Israel subdued 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek as Pharaoh was to all the Kings of Aegypt
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
so the rest though they be ten c. and the residue of the goods are the brethrens If the brethren have sold or mortgaged their fathers lands the daughter taketh her livelihood from the purchasers even as a creditor taketh his debt of the purchasers Who so commandeth at his death that they should give his daughters no livelihood of his goods they doe hearken unto him for this is not of the nature of a dowrie Maimony tom 2. treat of Wives ch 18. sect 1. c. and ch 20. sect 1. c. Vers. 12. this mountaine of Abarim There were many mountaines of Abarim Num. 33. 47. by this mountaine therefore is meant one speciall which was called Nebo which was in the land of Moab over against Iericho Deut. 32. 49. And they were called Abarim of the fords or passages which were by them over Iordan into the land of Canaan Wherefore the Greeke version saith Goe thou up into the mountaine which is on this side Iordan of mount Naban or this mount Nabais And Mos. Gerundens explaineth it thus The mountaine of Abarim is mount Nebo as is expounded in Deut. 32. and is so called because it is by the fords of Iordan where they passe over into the land of Canaan see the land the land of Canaan saith the Greeke and so Moses expresseth it in Deut. 32. 49. Though this were some comfort unto Moses to see the land a farre off and salute the same as the faithfull fathers are said to doe the promises which they received not Heb. 11. 13. yet his desire and earnest suit unto the Lord was that he might have gone over and seene it but he would not grant it him because he had sinned and God had denounced his death before Deut. 3. 23. 26. Num. 20. 12. See the Annotations on Deut. 34. where his viewing of the land is described Vers. 13. be gathered unto thy peoples in Greeke be added unto thy people meaning that he should die there and be buried Deut. 32. 50. and 34. 5 6. and his soule should be gathered unto his godly forefathers see Num. 20. 24. Vers. 14. For ye rebelled or For as much as yet rebelled against my mouth that is as the Greeke and Chaldee expound it against my word so in Num. 20. 24. to sanctifie me that is which word and commandement of mine was that ye by faith should sanctifie mee but yee sanctified mee not Wherefore the Greeke here translateth ye sanctified me not and so it is explained in Deut. 32. 51. because ye sanctified me not Meribah of Kadesh or strife of Kadesh as the Greeke translateth it of the contradiction of Kades the Chaldee the strife of Rekam By this name Kadesh it is distinguished from the other Meribah spoken of in Exod. 17. 7. So in Deut. 32. 51. V. 15. of the spirits of all flesh the Greeke translateth of the spirits and of all flesh so before in Num. 16. 22. It meaneth that God is both the Creator of all mens soules or spirits Eccles. 12. 7. Zach. 12. 1. and he that giveth them spiritual gifts of wisdome knowledge grace c. as spirits are used for spirituall gifts in 1 Cor. 14. 12. set or visit that is provide constitute for Bishop or overseer who therfore is called in v. 17. a shepherd or Pastor Though for the peoples sake the Lord was angry with Moses and would not let him goe into the good land Deut. 4. 21. yet such was Moses love unto them and care for their welfare that he procureth what in him lieth their good after his decease by having a faithfull governour set over them of God which is a blessing unto a land or people Eccles. 10. 17. Vers. 17. goe out before them by this phrase of going out and comming in and that which followeth leading out and bringing in is signified the administration of the officer and government of his people both in time of peace and of warre wherefore when Moses was old and the time of his administration expired he said I can no more goe out and come in Deut. 31. 2. So the Priests administration in the Lords house is called a going in thereto 1 Chron. 24. 19. The similitude is taken from a shepherd whose dutie is to goe before the sheepe and to lead them out that by his guidance they may goe in and out and sinde pasture as is spoken of our great shepherd the Lord Iesus whom this Iesus the successor of Moses prefigured Iohn 10. 3 4 9. which have no shepherd or no Pastor w ch estate is miserable as is noted of our Saviour that when he saw the multitudes he was moved with compassion on them because they fainted were scattered abroad as sheep having no shepherd Mat. 9. 36. Vers. 18. Iosua the son of Nun in Greeke Iesus the son of Naue so in the new Testament he is called Iesus Act. 7. 45. Heb. 4. 8. the spirit to wit the spirit of God meaning the gifts and graces of the Spirit as wisdome Deut. 34. 9. and the like The Chaldee expoundeth it the spirit of prophesie and Targ. Ionat. saith the spirit of prophesie from before the Lord remaineth upon him w ch accordeth with Num. 11. 24. But whether in prophesie or other graces he was but a shadow of Iesus the son of God to whom he gave not the spirit by measure Iob. 3. 34. lay thine hand or impose thine hand that is thine hands as the Greeke translateth and as Moses after sheweth in vers 23. which was a signe of his calling and ordination to his office as in Numb 8. 10. with which also it seemeth he received a greater measure of the Spirit as it is said And Iosua the sonne of Nun was full of the spirit of wisdome for Moses had laid his hands upon him Deut. 34. 9. Vers. 19. charge thou him or command him give him a charge for the faithfull executing of his office such as we reade of in Deut. 31. 7 8. Besides that which was now done by Moses God himselfe did after give him a charge in the Tabernacle Deut. 31. 14 15. Vers. 20. give of thine honour or give that is put of thy glory or of thy Majestie whereby the gifts fitting the government of Israel seeme to be meant as wisdome according to Deut. 34. 9. or some other exterior signe of his calling from God whereby the people might be obedient to him As it is said of Solomon when he sate on the throne of the Lord and all Israel obeyed him that the Lord magnified Solomon exceedingly before the eyes of all Israel and gave upon him the honour of the kingdom or royall majestie such as had not beene on any king before him in Israel 1 Chron. 29. 23 25. And the contrary is spoken of Antiochus that vile person they shall not give upon him the honour of the kingdome but he shall come in peaceably and obtaine the kingdome by slatteries Dan. 11. 21. The Chaldee translateth thou
unto God by him Heb. 7. 11. 12 23 24 25. Vers. 7. From thence namely from Beeroth of the sonnes of Iaakan Numb 33. 32. Gudgodah in the Chaldee Gudgod in Greeke Gadgad before Moses named it Hor-hagidgad that is the Hole of Gidgad see Num. 33. 32 33. Iotbath in Greeke Ietabatha as in Num. 33. 33. Vers. 8. At that time not when they came to Iotbath but long before whiles they were at mount Sina God separated the tribe of Levi see Num. 3. 1 6 c. So the time when God was provoked to wrath commendeth the riches of his grace separated from all other businesse to serve the Lord and his people Exod. 28. 1. Numb 3. 45. and 16. 9. tribe of Levi of which tribe Aaron and all the Priests were so he speaketh here of the whole to beare Hereupon David said It is not for any to beare the Arke of God but for the Levites c. 1 Chron. 15. 2. See also Numb 4. 15. to stand this gesture the Priests and Levites used in all their ministration standing not sitting and it was a signe of service as hee that stood before the King Ier. 52. 12. is in another Scripture called the servant of the King 2 King 25. 8. So after in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner the Prophets are said to stand before the Lord 1 King 17. 1. and 18. 15. 2 King 3. 14. and 5. 16. Likewise also the Angels as Luk. 1. 19. I am Gabriel that stand before God so in 2 Chron. 18. 18. And as the Levites stood before the Lord so they are said also to stand before the people and to serve them Numb 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse of this duty see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules whiles his ministery was setled among them by which they might daily have accesse unto his throne of grace Vers. 9. no part to wit no part in the spoiles taken by warre no inheritance in the land of Canaan which was divided among the other tribes onely see Num. 18. 20. and 26. 53 57. and 35. 2. Deut. 18. 1. he is for of the first-fruits tithes vowes and oblations of the Lord the Priests and Levites had their livelihood see the annotations on Num. 18. 8 9. 20 21 c. Therefore the Chaldee paraphrast here translateth the gifts that the Lord hath given him they are his inheritance Of which see more in Deut. 12. 19. and 14. 27. and 18. 1 2. Vers. 10. And stood or when I had stood that is both stayed or abidden and in prayer waited upon the Lord for mercy Standing often signifieth prayer as is noted on Gen. 18. 22. and the words following here manifest the same hearkned the Chaldee expounds it accepted my prayer destroy Hebr. corrupt which when it is spoken of God usually meaneth destruction set Gen. 6. 13. Vers. 11. that they may or and they shall which the Greeke translateth and let them goe in These phrases are one in sense as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them by the intercession of Moses Vers. 12. aske of thee This word often used when men aske that is request or desire a thing of God 1 Sam. 1. 17 20 27. Iam. 1. 5 6. is here used for Gods asking obedience of men as if he desired and requested the same and as in Mica 6. 8. he is said to seeke or require the like thing This grace Paul sheweth most effectually saying as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God 2 Cor. 5. 20. to feare see the notes on Deut. 6. 13. This feare is the beginning of wisedome Prov. 1. 7. by which men depart from evill Prov. 16. 6. Vnto which and other holy duties Moses calleth this people as being the end and use of the former rehearsall of their sinnes and of Gods mercies towards them So by other Prophets he calleth men to obedience and humble walking before him rather than to sacrifice see 1 Sam. 15. 22. Ier. 7. 22 23. Mic. 6. 6 7 8. his wayes that is to follow him in his faith and religion and all his commandements for these are the wayes of God Psal. 25. 4 5. Act. 18. 25 26. The Chaldee translateth the wayes which are right before him see the notes on Gen. 18. 19. and 6. 12. to love The summe and end of the Law 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve in outward obedience also that we love not in word neither in tongue but in deed and truth 1 Ioh. 3. 18. What serving implieth see noted on Exod. 20. 5. and Deut. 6. 13. Vers. 13. for good or as the Greeke and Chaldee interpret that it may be well with thee so Deut. 5. 33. In serving the Lord the glory redoundeth unto him the benefit to our selves for them that honour him hee will honour 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is and of that which is to come 1 Tim. 4 8. Vers. 14. unto Iehovah or of Iehovah his they are and of him made preserved and loved generally as his creatures for he saveth man and beast Psal. 36. 7. and is kinde unto the unthankefull and to the evill Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou art Lord alone thou hast made the heavens the heavens of heavens with all their hast the earth and all things that are therein the seas and all that is therein and thou preservest them all and the hâ—st of heaven worshippeth thee the heavens of heavens that is the highest heavens as the Apostle mentioneth the third heaven 2 Cor. 12. 2. Hereby â—he Angels also are implied so in Targum Ionathanâ— it is explained the heavens of heavens and companies of Angels which are in them to 〈…〉 ister before him Vers. 15. had a delight which the Greeke translateth fore-chose to love them and this is his speciall grace to his Church in Christ Ephes. 1. 3 4 5 c. their seed their children as the Chaldee explaines it for Gods grace is continued unto the posterity of the faithfull even to thousands of them that love him c. Exod. 20. 6. Vers. 16. the superfluous fore-skinne this the Greeke translateth hardnesse of heart the Chaldee foolishnesse or grossenesse of the heart See the annotations on Gen. 17. 11. Hereby is taught repentance and mortification of the inward man by circumcision of the heart in the spirit Rom. 2. 29. in putting off the body of the sinnes of the flesh Col. 2. 11. For we are the circumcision that worship God in the Spirit Phil. 3. 3. Hereupon God promiseth to circumcise their hearts Deut. 30. 6. and blameth them that were uncircumcised in heart Ier. 9. 26. Acts 7. 51. make not your necke stiffe or harden
not stiffen not your necke see Deut. 9. 6. This is against their outward disobedience as the former was against their inward and teacheth submission unto the yoke of Gods law contrary to their former stubbornnesse Vers. 17. God of Gods that is the chiefest God in respect of all that are called Gods whether in heaven or in earth as there be Gods many and Lords many 1 Cor. 8. 5 6. The Idols of the Heathens the Angels in heaven and Magistrates on earth are called Gods Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7 8 9. Psal. 82. regard persons or respect or accept faces which the Greeke translateth not have in admiration the person or face of any which phrase the Apostle useth Iude v. 16. Of God sundry other Scriptures testifie that hee respecteth no persons as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. Ephes 6. 9. Col. 3. 25. nor take reward that is will not pervert judgement by condemning the innocent or justifying the wicked for gifts or rewards as unrighteous Iudges doe 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23. Vers. 18. doth the judgement that is executeth the rightfull sentence for delivering or avenging them as it is said the Lord hath judged that is delivered him from the hand of his enemies 2 Sam. 18. 19. And he doth judgements to all oppressed Psal. 103. 6. But the fatherlesse and widow are here by name expressed because such are commonly and easily wronged in the world Iob 22. 9. and 24. 3 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge that is the Patron defender and releever of such Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like Esay 1. 17. Psal. 82. 3. bread that is as the Chaldee explaineth it food for bread which is the staffe stay of mans life is often used for all meat as is noted on Genes 3. 19. And as God feedeth strangers so he commandeth his people to doe the like Deut. 14. 29. and 16. 11. 14. and 24. 19 20 21. and 26. 11 12. Vers. 19. Love ye therefore or And love ye the stranger to wit as God loveth him that is manifest your love by releeving him see Ia 〈…〉 2. 15 16. yâ— were strangers this remembrance of their former misery is often used to move them unto compassioÌ„ towards others See Exod. 22. 21. Lev. 19. â—3 34. Vers. 20. cleave This word is first used to expresse the union that is betweene man and wiâ—e Gen. 2. 24. applied here to signifie our union with 〈…〉 d in Christ as Paul sheweth it by the same 〈…〉 de of marriage Ephes. 5. 25. 32. But this is spirituall â—as hee saith He that cleaveth to the Lord is one spirit 1 Cor. 6. 17. It is to be done with purpose of heart Act. 11. 23. and with soule Psal. 63. 9. with a continued resolution as Ruth 1. 14. 16. So in other cases cleaving signifieth such an union as will not be parted Iob 41. â—7 Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare hereby Confession is implied 〈◊〉 is before noted on Deut. 6. 13. Vers. 21. thy praise in Greeke thy glorying that is whom thou oughtest to praise continually and in whom thou art to glory So Ieremy said thâ—â— art my praise Ier. 17. 14. and David O God of my praise Psal. 109 1. and the praises of Israel Psal. 22. 4. fearefull things in Greeke glorious things which imply both the good things done unto Israel and the evill unto their enemies as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3. Vers. 22. seventy soules that is seventy persons some Greeke Copies have seventie five soules other some and as Hierome witnesseth the lxxij Interpreters translate here seventie though elsewhere they have 75. which the Holy Ghost followeth in Act 7. 14. See the annotations on Genes 46. 27. 20. made thee Hebr. put thee as the starres that is made thee innumerable which was a sing 〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉 in Neh. 9. 23. and a fulfilling of the promise made unto Abraham Gen. 22. 17. and againe 〈…〉 Geâ— 20. 4. According to this similitude the Israelites are called the host of heaven and 〈…〉 Dan. 8. 10. 24. and in other visions the 〈◊〉 〈◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉 19. and 〈…〉 2. 1. 7. and the chiefe members of the same Starres Rev. 6. 13. and 8. 10. and 〈…〉 4. CHAP. XI An exhortation to love and obedience 2 by 〈…〉 experience of Gods great workes done in 〈…〉 and in the wildernesse 8 by promise of Gods 〈…〉 ngs in the land of Canaan 16. and by 〈…〉 gs 18 Gods words must be laid up in the 〈…〉 and for a signe outwardly 19 taught unto the 〈…〉 20 and written on the doore-posts 22 Vpon 〈…〉 ing of the Law the casting out of the heathens 〈…〉 ssing their land is promised 26 The blessing 〈…〉 is set before them 29. and must after 〈…〉 d on Gerizim and Ebal mounts within 〈…〉 ANd thou shalt love Iehovah thy God and keepe his charge and his statutes and his judgements and his commandements all dayes And know ye this day for I speake not with your children which have not knowne and which have not seene the chastisement of Iehovah your God his greatnesse his strong hand and his stretched-out arme And his signes and his deeds which he did in the midst of Egypt unto Pharaoh the king of Egypt and unto all his land And what he did unto the armie of Egypt unto their horses and to their Chariots how he made the waters of the Red sea to flow over their faces as they pursued after you Iehovah hath destroyed theÌ„ unto this day And what he did unto you in the wildernesse untill ye came unto this place And what he did to Dathan and to Abiram the sonnes of Eliab the sonne of Reuben how the earth opened her mouth and swallowed up them and their houses and their tents and all the substance that was at their feet in the midst of all Israel But your eyes have seene all the great work of Iehovah which he hath done Therefore shall ye keepe all the commandement which I command thee this day that yee may be strong and goe in and possesse the land whither yee are going over to possesse it And that yee may prolong your dayes upon the lâ—nd w ch Iehovah sware unto your fathers to give unto them and to their seed a land flowing with milk hony For the land whither thou goest in to possesse it is not as the land of Egypt from whence yee came out where thou sowedst thy seed and waâ—erâ—dst it with thy foot as a garden of herbs But the land whither ye are going over to possesse it is a land of mountaines and of vallies it drinketh waters of the
raine of heavens A land which Iehovah thy God careth for the eyes of Iehovah thy God are continually upon it from the beginning of the yeere even to the end of the yeere And it shall be if hearkening ye shall hearken unto my commandements which I command you this day to love Iehovah your God and to serve him with all your heart and with all your soule That I will give the raine of your land in his time the first raine and the latter raine and thou shalt gather in thy Corne and thy new wine and thy new Oyle And I will give grasse in thy field for thy cattell that thou 〈◊〉 〈◊〉 and be full Take heed to your selves lest your heart be deceived and yee turne aside and serve other gods and bow downe your selves to them And the anger of Iehovah be kindled against you and he shut up the heavens that there bee no raine and the land yeeld not her increase and ye perish quickly from off the good land which Iehovah giveth you And yee shall put these my words in your heart and in your soule and shall binde them for a signe upon your hand and they shall be for Phylacteries betweene your eyes And yee shall teach them your children speaking of them when thou sittest in thine house and when thou walkest in the way and when thou lyest downe and when thou risest up And thou shalt write them upon the doore-posts of thine house and on thy gates That your dayes may be multiplied and the dayes of your children in the land which Iehovah sware unto your fathers to give unto them as the dayes of the heavens upon the earth For if keeping yee shall keepe all this commandement which I command you to doe it to love Iehovah your God to walke in all his wayes and to cleave unto him Then will Iehovah drive out all these nations from before your faces and yee shall possesse nations greater and mightier than your selves Every place whereon the sole of your foot shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates and unto the hindmost sea shall your coast be There shall not a man stand before you Iehovah your God will give the dread of you and the feare of you upon the face of all the land which yee shall tread upon as hee hath spoken unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I set before you this day a blessing and a curse A blessing if yee shall hearken unto the commandements of Iehovah your God which I command you this day And a curse if yee will not hearken unto the commandements of Iehovah your God but turne aside out of the way which I command you this day to goe after other gods which yee have not knowne And it shall bee when Iehovah thy God hath brought thee in unto the land whither thou goest to possesse it that thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal Are they not on the other-side Iordan by the way of the going downe of the Sunne in the land of the Canaanite which dwelleth in the plaine over against Gilgal besides the Okes of Moreh For yee are passing over Iordan to goe in to possesse the land which Iehovah your God giveth unto you and yee shall possesse it and dwell in it And yee shall observe to doe all the statutes and the judgements which I set before your faces this day Annotations ANd thou shalt love or Love thou therefore Moses returneth to exhort Israel unto the love of God and to shew the same by their continuall obedience his charge or his custodie his observation which word is often used for a watch as in Exod. 14. 24. The Greeke translateth it charges or custodies meaning ordinances to be kept heedfully so in Gen. 26. 5. Lev. 8. 35. and 18. 30. Vers. 2. for I speake not with your children or that it is not your children or sonnes namely which have seene Gods greatnesse c. but your eyes are they that have seene c. vers 7. Hee commendeth Gods speciall favour to their owne persons more than to their fathers or to their children in shewing them his great workes for which they should the more love and obey him This he after confirmeth by many arguments the chastisement or nurture which the Chaldee translateth doctrine or instruction It implieth nurture both by words and workes as Deut. 4. 36. and 8. 5. Lev. 26. 18. Prov. 1. 2. and 4. 1. stretched out the Greek and Chaldee translate high arme See the notes on Deut. 4. 34. Vers. 3. deeds or acts in Greeke wonders Of these see the history in Exod. 7 c. And here is the first argument from Gods mighty workes in Egypt Vers. 4. arme or power forces So the Greeke translateth the power of the Egyptians See Exod. 15. 4. to their horses Hebr. to his horses and to his Chariots speaking of them as of one man or having respect to Pharaoh their King to flow or to swim and over their faces is like that in Lam. 3. 54. waters flowed over mine head He meaneth they were drowned the Sea covered them they sanke as Lead in the mighty waters Exod. 15. 10. destroyed or made them perish so that there remained not so much as one of them Exod. 14. 28. This was an extraordinary favour of God who oftentimes suffereth the oppressors to have the strong hand whiles the oppressed have the teares and no comforter Eccles. 4. 1. So this is the second argument from Gods power shewed at the Red sea Vers. 5. what hee did or the things which hee did in his continuall guiding them thorow that terrible wildernesse where they bewrayed their many infirmities and had experience both of his chastisements and of his mercies the third argument and motive unto obedience Vers. 6. Dathan of whose historie see Numb 16. This is the fourth argument of Gods greatnesse to perswade Israel unto his love for that hee had repressed the factious and mutinous rebels among themselves which would have subverted the order and ordinance of God concerning the Priesthood the meanes of the atonement and reconciliation betweene God and his people their houses that is housholds as the Chaldee expounds it the men of their houses See Numb 16. 32. at their feet that is in their possession the Greeke and Chaldee translate that was with them Vers. 7. have seene or are they that see Therefore this people above all other were bound to love the Lord. worke or deed that is workes as the Greeke translateth So in the verse following commandement for commandements Vers. 8. be strong in body and spirit to fight against the enemy as in Ios. 1. 6. 1 Ioh. 2. 14. Or be strong that is lively and healthfull as the Greeke translateth that ye may live and they that be strong Matth. 9. 12. are by another Evangelist said to be in health opposed to the sicke Luk. 5. 31. possesse
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
a Sanctuary Ios. 9. 23. And they were called Nethinims because he gave them for the service of the Sanctuary Then came David and decreed against them that they should not come into the congregation for ever no not in the time when there is no sanctuary And so it is expressed in Ezra And of the Nethinims whom David and the Princes had given for the service of the Levites Ezra 8. 20. Loe thou maist see they depended not on the Sanctuary And why did he and his Councell decree this against them Because hee saw the hardnesse and cruelty that was in them at the time when they required that seven of the sonnes of Saul the chosen of the Lord should be hanged and killed and they had no compassion on them 2 Sam. 21. 6. 9. When Senacharib King of Assyria came up 2 King 18. 13 34 35. hee confounded all the peoples and mixed them one with another and carried them captives out of their places So these Egyptians which are now in the land of Egypt are other men and so the Edomites that dwell in the field of Edom. And for asmuch as these foure Nations which be forbidden are commixed with all nations of the world which are lawfull all are lawfull So that whosoever separateth from them and becommeth a Proselyte at this time in any place be he an Edomite or an Egyptian or Ammonite or Moabite or Ethiopian or of any other people whether they bee men or women it is lawfull for them to enter into the Church out of hand Maim in Issure biah chap. 12. sect 22 25. Thus the partition wall betweene Iewes and Gentiles is by the Hebrewes owne grant in part broken downe but indeed wholly unto us which know Christ who were in times past aliens from the politeie or common-wealth of Israel and strangers from the covenants of promise c. but we are now made nigh by the bloud of Christ for he is our peace who hath made both one and dissolved the middle wall of partition betweene us Ephes. 2. 12. 14. Vers. 9. the campe or the host an army of souldiers touching whom God giveth lawes for their purity that as the whole campe of Israel was to be purged of all leprous and uncleane persons Num. 5. 2 3. so every campe or army sent forth to warre at any time should also have care of holinesse keepe thee or beware take heed evill thing Hebr. evill word that is all uncleannesse either morall as Iohn warned the souldiers Luk. 3. 14. or figuratiue as some specials here follow Vers. 10. an accident to wit of uncleannesse by the issue of his seed and so the Greeke translateth it an issue of which and the pollution by the same see Levit. 15. with the Annotations out of the campe or unto a place without the camp where all uncleane persons were to remaine Num. 5. 3. Vers. 11. at the looking forth of the evening which the Greeke translateth towards evening the Chaldee at the time of the evening See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe in Greeke wash his body as all such uncleane persons were to doe Lev. 15. figuring our sanctification from uncleannesse by the death and spirit of Christ Heb. 10. 22. gone downe Heb. gone in that is when the day of his uncleannesse is at an end for the day ended at Sun setting Vers. 12. thou shalt have or there shall bee to thee to wit by publique designation a place Heb. a hand that is as the Greeke hath it a place in Chaldee a place appointed or prepared So the Hebrewes say It is unlawfull to turne aside within the campe or in the open field in any place but it is commanded to appoint there a way peculiar for men to turne aside therein Maimony treat of Kings chap. 6. sect 14. Vers. 13. a paddle an instrument of iron to dig an hole with in the earth wherein to bury their excrements Wee derive the name from the Greeke Pattalos or Passalos whereby the Hebrew Iathed is translated here upon thy weapon or among thine armour in Greeke upon thy girdle that which commeth from thee thine excrements in Greeke thy shame or unseemelinesse These by the Law are counted uncleane as almost all the other that come out of man defiled other things which they were used about Ezek. 4. 12 13 14. and figured the corruption of nature Esay 4. 4. Marke 7. 15. 20 23. Vers. 14. walketh the Chaldee addeth his divine presence walketh before thee the Greeke explaineth it into th 〈…〉 hands So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the uncleannesse or the nakednesse the discovery of any thing which is uncleane the Greeke translateth it shame the Chaldee transgression By this God taught his people holinesse of conversation that they should keepe themselves from their iniquity as David did Psal. 18. 23. from after thee that is from following or accompanying thee and from keeping thee The Greeke translateth it from thee the Chaldee from doing good unto thee In like manner when God said I will be with thee Gen. 31. 3. Iakob understood it I will doe thee good Gen. 32. 9. And both are expressed in Ier. 32. 40. I will not turn froÌ„ after them to do theÌ„ good And of Gods leaving his people in their wars and the evils following there is complaint in Psal. 44. 10 11. c. Vers. 15. not deliver up Hebr. not shut up or close as Deut. 32. 30. meaning shut up into the hand as is expressed in Psal. 31. 9. that is delivered as the Greeke and Chaldee here translate it a servant the Chaldee addeth a servant of the peoples that is of the Gentiles who for the religion of God commeth from his master to the Church of Israel This servant that sleâ—th to the land of Israel he is a righteous stranger that is a proselyte come unto the faith and covenant of God saith Maimony tom 4. treat of Servants chap. 8. s. 11. is escaped or separated having rid free and delivered himselfe from the bondage of sinne The Greeke translateth is added or adjoyned unto thee By this Law God shewed his love in Christ towards all strangers even in the basest estate that come unto him in faith for there is neither bond nor free male or female but all are one in Christ Iesus Gal. 3. 28. It figured the grace of God to us sinners who were the servants of sinne but obeying from the heart the forme of doctrine whereto we were delivered we were made free from sin were made the servants of righteousnesse and servants to God to have our fruit unto holinesse and the end everlasting life Rom. 6. 17 18 22. Who after we have escaped the pollutions of the world through the knowledge of Christ are not againe to be intangled therein and overcome 2 Pet. 2. 20. Gal. 4. 7 8 9 10. from his master who that he might sustain no dammage by the losse of his
thee c. So in Esay 46. 8. Shew your selves men make it returne to heart O yee transgressors and in Lam. 3. 21. This I make to returne to my heart therefore have I hope A like phrase is of the prodigall sonne in Luk. 15. 17. that hee came to himselfe Vers. 2. unto Iehovah the Chaldee expoundeth it unto the feare of the LORD This is true repentance both to leave the evill and to turne unto the good from which they departed So in Lament 3. 40. Let us search and try our waies and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne but not to the most high And here faith also is implyed for as to come unto Christ is to beleeve in him Ioh. 6. 35. so to turne unto the Lord with all the heart is to beleeve in him for with the heart man beleeveth unto righteousnesse Rom. 10. 10. and by faith the heart is purified Act. 15. 9. unto which obedience and good workes are adjoyned Iam. 2. 14 26. Vers. 3. will returne thy captivity will bring thee againe out of bondage under thine enemies which figured the bondage under sinne 2 Pet. 2. 19 20. Therefore the Greeke translateth it will heale thy sinnes that is will forgive them as healing in Matth. 13. 15. is expounded forgiving of sinnes Mark 4. 12. This is a promise of grace to be performed by Christ who preached deliverance to the captives Luk. 4. 18. and it is the joy of his people Psal. 14. 7. and 126. 1 2. and a figure of their salvation Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand to bee a Prince and Saviour for to give repentance to Israel and forgivenesse of sinnes Act. 5. 31. have compassion or shew tender mercie this is the cause of the former grace deliverance It is of Iehovahs mercies that we are not consumed because his compassions faile not Lament 3. 22. So the father of the Prodigall sonne seeing him a far off had compussion Luk. 15. 20. And this compassion or mercy respecteth mans misery Matth. 9. 36. and 14. 14. and gather thee So after the captivity of Babylon God promiseth He that scattered Israel will gather him and keepe him as a shepherd doth his flocke Ier. 31. 10. This worke Christ hath spiritually accomplished of whom it is said that hee should die not for the nation of the Iewes only but that also he should gather together in one the children of God that were scattered abroad Ioh. 11. 51 52. Therefore this gathering is often celebrated as in Psal. 107. 1 2 3. and 147. 1 2. and 106. 47 48. Vers. 4. If any of thine bee driven Hebr. If thy driven out speaking of every particular person and of all as one man The Greeke translateth If thy dispersion be that is thy dispersed which word is used in this sense in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens that is of the world which seemeth to bee bounded by the heavens The Greeke translateth it from the end or outmost part of heaven unto the end of heaven which phrase Christ useth of gathering together his Elect at the last day Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto in his praier alleaging Gods words If yee transgresse I will scatter you abroad among the nations But if yee turne unto me and keepe my commandements and doe them though any of thine were driven out unto the outmost part of the heavens yet will I gather them from thence and bring them unto the place that I have chosen to set my name there Neh. 1. 8 9. thy God gather thee The Thargum called Ionathans expoundeth this to be the Word of the LORD and the performance to be by the hand of Elias and by the hand of the King Christ. Respecting as it seemeth the promise of Elias Mal. 4. 5 6. which was Iohn the Baptist the fore-runner of Christ Luk. 1. 16 17. Vers. 5. shalt possesse or shalt inherit it This is a promise of restoring them unto his Church figured by the land of Canaan Psal. 69. 36 37. Ezek. 36. 8 11 12 24 28 c. Vers. 6. will circumcise thine heart the Greeke translateth will purge or cleanse round about thine heart and both the Chaldee Paraphrasts expound it will take away the foolishnesse of thine heart and the foolishnesse of the heart of thy sonnes This is a promise of spirituall blessings in regeneration and sanctification by Christ in whom we are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme c. Col. 2. 11 12. And of this it is said Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words The time of pruning or of cutting the vines is come give this exposition For the time is come that Israel shall bee redeemed the time is come that the superfluous foreskin shall bee cut off which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart c. where they apply this worke of grace unto Christ whom they looked for to love this is the effect of Christs circumcision that it taketh from us evill and giveth good Love being the fulfilling of the Law Rom. 13. 10. and implying all other graces as it is said I will give them one heart and one way that they may feare me all daies c. Ier. 32. 39. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them c. Ezek. 11. 19 20. that thou maist live so the Greeke translateth the Hebrew phrase for thy life meaning the life of God here by saith and holinesse Rom. 6. 11 13. and hereafter for ever in heaven as to enter into life Matt. 18. 9. is expounded to enter into the kingdome of God Mark 9. 47. Vers. 7. will put Hebr. will give Here follow earthly blessings which God of his grace will adde unto the former spirituall Of which one is the curses upon their enemies concerning which it is said Thou wilt render unto them a recompence O LORD according to the worke of their hands thou wilt give them sorrow of heart thy curse unto them thou wilt persecute in anger and destroy them from under the heavens of the LORD Lam. 3. 64 65 66. Vers. 8. hearken to or obey the voice which the Chaldee interpreteth receive the Word of the LORD so in vers 10. The condition of obedience is set before the temporall blessings for
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
thy right hand this may be spoken to God the Father at whose right hand Christ sitteth as vers 1. or to the people of God at whose right hand he standeth as Psal. 109. 31. hath wounded or shall wound or embrew in bloud as Psal. 68. 22 24. a prophesie spoken as of a thing done So usually in the Prophets Isa. 9. 6. and 53. 4 5 c. See this fulfilled Rev. 19. 18. Vers. 6. hath filled or shall fill to wit all places with dead bodies slaine and unburied as Ier. 16. 4. So the Chaldee paraphraseth he hath filled the land with carkasses of the wicked which are slaine the head Antichrist the man of sinne whom the Lord shall consume with the spirit of his mouth 2 Thes. 2. 3 8. or head for heads and land for lands that is all wicked governours wheresoever Vers. 7. of the brooke or streame to wit of afflictions as waters usually signifie Ps. 18. 5. Christ was to drinke that is to suffer and so to enter into his glory Matth. 26. 39 42. Luke 24. 26. 1 Pet. 1. 11. Philip. 2. 8 9. Or drinking of the brooke in the way may meane a short refreshing of himselfe and then a hot pursuit of his enemies without delay till he hath got a full conquest of them Compare herewith the history of Gedeons souldiers Iudg. 7. 4 5 6 c. As waters sometimes signifie doctrine so the Chaldee here expoundeth it From the mouth of the Prophet he shall receive doctrine in the way PSAL. CXI The praises of God for his glorious and gracious workes 1 Halelu-jah I Will confesse Iehovah with all the heart in the secret of the righteous and assembly 2 Great are the actions of Iehovah sought out of all that delight in them 3 Glorious majesty and comely honour is his worke and his justice standeth to perpetuall aye 4 He hath made a memoriall of his marvellous workes gracious and pittifull is Iehovah 5 He hath given a prey to them that feare him hee will remember his covenant for ever 6 He hath shewed to his people the able power of his actions in giving to them the inheritance of the heathens 7 The actions of his hands are truth and judgement faithfull are all his precepts 8 Stablished they are for aye for ever done in truth and righteousnesse 9 Hee sent redemption to his people hee hath commanded his covenant for ever holy and fearefull is his name 10 The beginning of wisedome is the feare of Iehovah good prudency have all they that doe them his praise standeth to perpetuall aye Annotations HAlelu-jah Praiseye Iah This Psalme setteth forth the praises of God and is composed after the order of the Hebrew Alphabet every sentence beginning with a severall letter So also the Psalme following See Psal. 25. 1. the secret or Councell see Psal. 64. 3. and 89. 8. Vers. 2. sought out that is regarded and cared for so Isa. 62. 12. a citie sought out that is cared for as Deut. 11. 12. Or sought out that is found or manifested unto as Isa. 65. 1. compared with Rom. 10. 20. Or sought that is worthy to be sought as Praised Psal. 18. 4. for praise-worthy of all that delight or for all their delights that is the delights and pleasures of Gods workes are such as they are worthy to be sought into The originall may beare either sense Vers. 3. Majestie that is most majâ—sticall and honourable standeth that is continueth or abideth firme as 1 Sam. 16. 22 Psal. 102. 27. and 33. 11. 2 Cor. 9. 9. from Psal. 112. 9. Vers. 5. a prey that is a portion of meat or food as the Greeke and Chaldee explaine it So Prov. 31. 15. Mal. 3. 10. Vers. 6. in giving or to give unto them Vers. 7. faithfull or sure constant see Ps. 19. 8. Vers. 9. redemption or deliverance which meaneth both a riddance from the evils wherein they have beene Deut. 7. 8. and 15. 15. Psal. 25. 22. and 130. 8. and a preservation from the evils whereinto the wicked fall Exod. 8. 23. Psal. 49. 7 16. and 119. 134. Vers. 10. beginning the first chiefe and principall either in time or dignity So the first Marke 12. 28. for the great commandement Matth. 22. 36. prudenciâ— understanding or successe and felicitie which commonly followeth prudency Prov. 3. 4. have all or shall be to all doe them the precepts mentioned vers 7. or these things generally The Greeke saith doe it meaning the covenant vers 9. his that is Gods praise of whom this Psalme is composed vers 1 c. standeth that is abideth or continueth as vers 3. PSAL. CXII The praises of the godly man who hath the promises of this life and of that which is to come His prosperity shall be an eye-sore to the wicked Halelu-jah 1 OBlessed is the man that feareth Iehovah that delighteth greatly in his commandements 2 His seed shall be mighty in the earth the generation of the righteous shall be blessed 3 Wealthy store and riches shall bee in his house and his justice standeth to perpetuall aye 4 Vnto the righteous light ariseth in darknesse gracious and pittifull and just 5 A good man doth graciously and lendeth he will moderate his words in judgment 6 Surely hee shall not be moved for ever the just man shall be to everlasting momorie 7 He will not feare for evill heare-say his heart is fixed trusting in Iehovah 8 His heart is stablished he will not feare untill he see upon his distresses 9 He hath scattered abroad he hath given to the poore his justice standeth to perpetuall aye his horne shall be exalted with honour 10 The wicked shall see and be angry he shall gnash with his teeth and melt away the desire of the wicked shall perish Annotations HAlelu-jah or Praise ye the LORD This Psalme setteth out the praises of the godly man and is composed after the order of the Hebrew Alphabet even as the former 111. Psalme with which in many things it is to be compared Vers. 2. his seed his children as Psal. 21. 11. Levit. 21. 17. So the Chaldee saith his sonnes shall be mighty in the Law the generation their progenie as Deut. 29. 22. Iob 42. 16. or the nation the multitude of righteous men see Psal. 12. 8. and 14. 5. Vers. 3. Wealth or store of riches sufficiency of wealth gathered with labour and industry the Hebrew Hon signifieth also sufficiency Prov. 30. 15. standeth that is continueth abideth as Psal. 111. 3. where the very same is spoken of God So after vers 9. Vers. 4. light ariseth or springeth up properly as the Sunne riseth Mal. 4. 2. Light signifieth comfort peace joy c. as darknesse affliction Iob 30. 26. Esth. 8. 16. Psal. 107. 10. Lam. 3. 2. And so in Religion Act. 26. 18 23. Rom. 2. 19. 2 Cor. 4. 6. Compare this sentence with Esa. 58. 10. Exod. 10. 23. and the contrary Iob 38. 15. gracious this may be understood of God thus from him that is
rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
thus wast thou decked with gold and silver Ezek. 16. 11. 12. 13. The spirituall signification according to either similitude is one and the same as after shall bee shewed rowes in Hebr. Torim which being of the singular Tor signifieth a disposition row or orderly course of things and hath affinity with Torah which hath the name of the Law in Hebrew and the one is put as an examplanation of the other as David said Is this the Law of man ô Lord God 2 Samuel 7. 19. which another Prophet relateth thus thou hast regarded me according to the order disposition or estate of a man of high degree ô Lord God 1 Chron. 17. 17. And indeed the Law of God is his ordinance or orderly disposition of his precepts the rules and canons of our life The same word Tor is also used for a Turtle-dove and Torim are Turtles as in the law of sacrifices Lev. 12. which some therefore take here to be jewels or ornaments that had the figures of Turtle doves And so the Greeke version here translateth How beautifull are thy cheekes as of a turtle dove But in the verse following where the same word is againe used the Greeke translateth We will make for thee similitudes of gold chaine 's in Heb. Charuzim a word not found but in this one place translated in Gr. collars or chaines and is interpreted by the Hebrew Doctors chaines or jewels hanged on a string like chaines to put about the necke These rowes and chaines signifie the Lawes and ordinances of God wherewith he adorneth the face and necke of his Church that in her profession practice and obedience she may bee comely and gracious in the sight of God and his people and being guided by them may vanquish her enemies Thus Solomon elsewhere saith there is gold and a multitude of rubies but the lips of knowledge are a precious jewel Proverb 20. 15. And againe My sonne heare the instruction of thy father and forsake not the law of thy mother for they shall be an ornament of grace unto thine head and chains about thy necke Proverb 1. 8. 9. They meane also the gracious effects which the Law and doctrine of God worketh in his people of humility reverence and other vertues as on the contrary pride and other like vices are said to compasse evill men about as a chaine and violence to cover them as a garment Psalme 73. 6. Likewise holy persons that teach instruct reprove and such as receive doctrine and reproofe Proverb 25. 12. and reproofes themselves are pearles Matth. 7. Thus also the Hebrewes understood this Scripture as the Chaldee paraphrase here saith When the Israelites went forth into the Wildernesse the Lord said unto Moses How fayre is this people that the words of the Law should bee given unto them that they may be as bridles in their jawes that they depart not out of the good way as an horse goeth not aside that hath a bridle in his jawes and how faire is their necke to beare the yoake of my precepts that they may bee upon them as a yoake on thenecke of a bullocke that ploweth in the field and feedeth both it selfe and the master thereof Vers. 11. We will make for thee A promise of encrease of graces to the Church by We is understood the mystery of the Trinity as in Genesis 1. 26. Let us make man So in Rev. 1. 4. 5. Grace and peace is wished from the Father Sonne and Holy Ghost and in 1 Corinth 12. 4. 5. 6. the diversities of gifts are noted to be of the Spirit the diversities of ministeries whereby those gifts are administred to be of the Lord Christ and the diversities of operations effected by the gifts and ministeries to bee of God the Father The Hebrewes also as Sol. larchi here interpret it I and my judgement hall by which phrase the Trinity of old was implyed though now the faithlesse deny the same for a judgement hall in Israel consisted of three at the least which in their close manner of speech they applyed unto GOD but their posterity understood it not Christ here teacheth his Church that every grace and good gift is from GOD as also the increase thereof Iames 1. 17. Ephes. 3. 16. that the spirituall ornaments are of his making who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. Also that to him that hath shall be given and he shall have more abundance Matth. 13. 12. As in our bodies wee come naked into this world without clothes or ornaments so is the estate of our soules by nature naked and bare Ezek. 16. 4. 7. till Christ of his grace by his Spirit clotheth and adorneth us Revelation 3. 18. rowes of gold he spake before of rowes simply now he addeth of gold either to signifie more excellent ordinances and graces under the Gospell then under the Law as hee promiseth For brasse I will bring gold and for â—ron I will bring silver c. Esay 60. 17. that should proceed from faith and love and not from feare as when shee was under the bridle of the Law for wee should not bee like horse and mule whose jaw must bee bound with bit and bridle Psalme 32. 9. and yeeld obedience by constraint or it meaneth a new supply of graces so that we are changed into the image of God from glory to glory even as by the spirit of the Lord 2 Corinth 3. 18. These promises may respect both the rules ordinances gifts and graces bestowed on his people Proverbes 20. 15. and the persons themselves that are furnished with those graces as the precious sonnes of Zion are said to bee comparable to fine gold Lament 4. 1. speckes of silver in Greeke markes of silver which word markes Stigmata Paul useth in Galatians 6. 17. speaking of the markes of the Lord Iesus by suffering for his Gospell Here it meaneth variety of graces in the communion of the Saints for their mutuall helpe comfort and delight as is opened in Proverb 25. 11. 12. A word fitly spoken is like Apples of gold with pictures of silver As an eare-ring of gold and an ornament of fine gold so is a wise reprover upon an obedient eare Where we are taught that both instructions and reproofes are the ornaments of the Saints when they are prudently uttered and obediently received Neither of which can bee without the speciall grace of God who both maketh these ornaments for us and maketh us fit to receive and put them on for The hearing eare and the seeing eye the Lord hath made even both of them Proverbs 20. 12. The Chaldee paraphrast expoundeth this verse of the Law which God gave unto Israel on the two tables by the hand of Moses But though the ordinances of the Law were likened to gold and silver wherewith the Church then was decked as God telleth them in Ezekiel 16. 13. and the law of his mouth was better to his people then thousands of gold and
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
of the Spirit which they that beleeve on him should receive Ioh. 7. 38. 39. streaming running flowing or streames from Lebanon It hath reference to the streames of Iordan which river began at the foot of mount Lebanon and ran along through the holy land watering the same This similitude is amplified in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie which was built of the Cedars of Lebanon ran along Galilee and to the plaine and into the sea c. and every living thing that moveth whithersoever the rivers come shall live c. and every thing shall live whither the river commeth So in Revel 22. 1. out of the throne of God and of the Lambe Christ a pure river of water of life proceedeth Vers. 16. Stirre-up or Raise up thy selfe thou North winde A fourth blessing upon the garden of Christs Church that it is blowne upon by the windes to refresh it to cleanse the aire of it and to make it more fruitfull And though the North and South windes be of contrary qualities as cold and hot moyst and dry yet are they both fitting for her estate which sometime needeth sharp reproof and sometime calme and gentle consolation But he mentioneth not the East winde because that is often used in signe of wrath to blast burne and destroy the fruits as Ezek. 17. 10. and 19. 12. Hos. 13. 15. Gen. 41. 6. blow upon my garden The garden being Christs as the words following manifest the Lord who bringeth forth the winde out of his treasuries Psal. 135. 7. speaketh unto it to blow signifying hereby the ministration of his word and spirit bestowed on his people for their further good that they have not onely the waters of holy Scripture but the lively graces also of Gods Spirit to quicken them So in Ezek. 37. 9. the Prophet was willed to prophesie unto the winde and say thereunto Come from the foure windes O winde and blow upon these slaine that they may live And the efficacie of the Spirit of God is resembled by the winde in Ioh. 3. 8. and doctrines are windes in Ephes 4. 14. and the restraint of Gods graces by wholesome doctrine is signfied by foure Angels holding the foure windes of the earth that the wind should not blow on the earth nor on the sea nor on any tree Rev. 7. 1. spices thereof may flow that is the fruits may ripen and be abundant for by the gracious gifts of the Spirit breathing upon the Church corruption is purged away the soules are refreshed quickened comforted and all graces doe increase 1 Cor. 2. come into his garden and eat The faithfull acknowledging both themselves and theirs to be Christs doe desire that hee would come and accept the fruits and graces of his owne Spirit with which and for which hee is to be honoured So the offrings unto God are called his bread Num. 28. 2. the good workes of Christians are called fruits Ioh. 15. his acceptation of those fruits and communication of further grace is signified by mutuall supping together Rev. 3. 20. and thus the Lord rejoyceth in his workes Psal. 104. 31. fruit of his precious things that is the fruit of his precious graces or his precious fruits so that now the Church is not like Israel of old an empty vine which brought forth fruit unto himselfe Hos. 10. 1. or bare wilde grapes even grapes of gall and bitter clusters Esa. 5. 2. Deut. 32. 32. but is filled with the fruits of righteousnesse Phil. 1. 11. and walketh worthy of the Lord unto all pleasing being fruitfull in every good worke Col. 1. 10. and hath her fruit unto holinesse and the end everlasting life Rom 6. 22. The Chaldee paraphrast applieth this to the service of God under the Law saying Let the beloved God come into the house of the Sanctuarie and accept with favour the oblations of his people CHAPTER V. IAm come to my garden my sister my spouse I have gathered my myrrh with my spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drink and drinke-abundantly O beloved I sleepe and my heart waketh it is the voice of my beloved that knocketh Open to mee my sister my love my dove my perfect-one for my head is filled with dew my locks with the drops of the night I have put-off my coat how shall I put it on I have washed my feet how shall I defile them My beloved put in his hand by the hole of the doore and my bowels made a troubled-noise for him I rose-up to open to my beloved and my hands dropped myrrh and my fingers passing myrrh upon the handles of the locke I opened to my beloved and my beloved had withdrawne himselfe was passed away my soule went-forâ—h because of his speech I sought him and I found him not I called him and hee answered me not The Watchmen that went about the citie found mee they smote mee they wounded mee the watchmen of the walles tooke my veile from on me I adjure you O daughters of Ierusalem if yee finde my beloved what shall ye tell him that I am sicke of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so adjure us My beloved is white and ruddie having-the-banner above ten-thousand His head the fine-gold the solid-gold his lockes curled blacke as a Raven His eyes as doves by the streames of water washing in milke sitting in fulnesse His cheekes as a bed of spice flowers of sweet-odours his lippes Lilies dropping passing myrrh His hands rings of gold filled with the Chrysolite his bowels bright yvorie overlaid with Saphires His legges pillars of marble founded upon sockets of solid-gold his countenance as Lebanon choice as the Cedars His palate sweetnesse and hee is altogether desires This is my beloved and this is my friend O daughters of Ierusalem CHAPTER V. My sister O my Spouse I am entred Into my garden I have gathered My Myrrh together with my spices-sweet My honey-combe did with my honey eat I drunke my wine with my milke friends eate yee Drinke O beloved and drinke-plenteously I am asleepe and yet my heart waketh The voice of my Beloved that knocketh Open thou unto me my sister deere My love my dove my perfect-one sincere For my head is with dew replenished My locks with drops that from the night proceed I dofft my coat how shall it on againe I washt my feete how shall I them distaine Put in his hand by 'th hole did my beloved And for him were my bowels troublous-moved To open to my Loved I rose-up And my hands myrrh my fingers eke did drop Passing-sweet myrrh the locke handles upon Open I did to my beloved-one And my beloved had himselfe drawn-backe Was past my soule went-forth for that he spake I did him seeke and yet I found him not I called him yet I no answere-got The
Watchmen that did goe the city round Did finde me they did smite me did me wound The keepers that upon the walles did watch They from on me my veile away did catch O ye the daughters of Ierusalem I you adjuring charge if ye finde him That my Beloved is what shall yee say To him that I for love languish away What is thy Lief more then another Lief O thou that hast mong women beauty chiefe Thy Lief then other Liefs what is he more That thou adjuring chargest us so sore My welbeloved white and red appears Above ten-thousand he the banner bears His head is fine gold solid-gold-of-Fess His lockes are curl'd blacke as a Raven is His eyes as doves the streames of water by Washing in milke sitting in plenity His cheekes as bed of spice flowers sweetly-smelling His lips like Lilies passing myrrh distilling His hands gold rings fild with the Chrysolite His bowels yv'rie bright with Saphirs dight His legs like Marble pillars that have hold Firmly on sockets of fine-solid gold His sight as Lebanon choise as Ceders His palate sweets and he is all desires This is my welbeloved and this same My friend O daughters of Ierusalem Annotations IAm come or I have come but the time passed is often used for the present Here Christ answereth to the prayer of the Spouse being ready to fulfill the desire of them that feare him Psal. 145. 19 God is said to Come unto men when he manifesteth his presence by his workes either of mercy or judgement Exod. 3. 7. 8. Gen. 11. 5. 7. Here he commeth to the garden of his Church with grace acceptation comâ—ort and blessing to keepe a spirituall banqâ—et there as he promised In every place where I shall make the memoriall of my name I will come unto thee and I will blesse thee Exod. 20. 24. My sister spouse see the notes on chap. 1. 4. vers 8. 9. Myrrh with my spice that is with my other spices or aromaticall-fruits for myrrh was one of the chiefe spices used in composition of sweet ointments Exod. 30. 23. with such ointments they anointed them and their friends at feasts see the annotations on ch 1. 3. I have eaten or I doe eat for the words following shew this to bee spoken as at a banquet my honey-combo as the word and doctrine of Christ is likened to honey and the honey combe to wine and milke Psalme 19. 11. and 119. 103. Esa. 55. 1. 1 Pet. 2. 2. because it is sweet comfortable and wholesome to nourish the soule as these things doe the body so here the manifold fruits and graces which that word by the Spirit bringeth forth in Christians are likened also to such things whereof Christ is said to eat that is graciously to accept and delight in them On the contrary the evill fruits of sinners are likened to grapes of gall and their wine to the poyson of dragons Deuteronomie 32. 32. 33. eate O friends or O neighbours Christ speaketh as at a feast chearing up his friends as partakers with him of his graces and comforts aforesaid They that doe his commandements are his friends Ioh. 15. 14. as Abraham is called the friend of God Esa. 41. 8. Iam. 2. 23. and these desire and delight to be partakers of the fruits of the saints and rejoyce in their obedience Phil. 1. 9. 10. 11. and 41. 17. 18. â— Ioh. v. 4. 3 Ioh. v. 3. 4. The Angels also are made joyfull at the conversion sanctitie and salvation of sinners by Christ Luk. 15. 7. 10. and 2. 13. 14. The Chaldee expoundeth this of Gods acceptation of his churches service under the Law thus The holy and blessed God said to his people the house of Israel I am come to the house of my sanctuarie which thou buildest for me my sister O congregation of Israel which art likened to an honest spouse and have caused my divine presence to dwell in the midst of thee I accept thy incense of spices which thou madest for my name I have sent fire from heaven and it hath eaten the Burnt-offrings and sacrifice of Peace-offrings accepted with favour before me is the drinke-offring of red wine and of white wine which the Priests have poured out upon mine Altar Now come yee Priests that love my precepts eat that which is left of the oblations and delight your selves in the good that is prepared for you drinke abundantly O beloved or be drunken that is be plenteously-filled with loves By Beloved he meaneth his friends aforesaid or by loves for so the word may be interpreted hee meaneth the fruits of love which his Spouse had brought forth unto him which loves hee said were much better then wine c. 4. 10. In Esa. 25. 6. it is prophesied how the Lord of hosts would make in the mountaine of his church unto all people a feast of fat things a feast of wine on the Lees c. Vers. 2. I sleepe or I sleeping and my heart waking The Spouse of Christ here telleth of a new and greater trouble that befell her through her owne negligence and how shee got out thereof In chap. 3. she had a much like tentation but not so heavy as this for there shee slept not but upon her bed in the nights sought her beloved here she sleepeth her beloved seeketh her knocketh provoketh but shee maketh excuses for a while There the watchmen though they tell her notidings of her beloved yet they doe her no farther har 〈…〉 e here they smite wound and unveile her There she soone findeth him after shee was past the watchmen here she findeth him not so soone but languisheth with love and complaineth to her friends who upon report of his praises doe helpe to seeke him with her Sleepe is the rest or ceasing of the creature from use of the outward senses and from action It is caused by vapour in the head that arise from meat drinke c. which stop the passages of the spirits and binde the senses This sleepe as it is a refreshing is sometime used in a good sense for the repose and rest that the faithfull have in God Psalme 3. 5. and 4. 8. Prov. 3. 24. But more often it signifieth the neglect of holy duties and a sinfull kinde of life Esa. 56. 10. Rom. 13. 11. 1 Thes. 5. 6. 7. and this sleepe is caused sometimes through sorrow Luke 22. 45. sometime through wearinesse Esa. 5. 27. sometime through sloathfulnesse and then it causeth spirituall beggery Prov. 19. 15. and 20. 13. The Spouse here having eaten and drunke largely of the blâ—ssings of Christ beginneth to remit her zeale and neglect the workes of faith and love wanting the presence of her beloved and being pressed with the remnants of the flesh so shee gave place to caâ—â—all case and security Occasioned further hereunto by the time the night and by the wether which was rainy that is by ignorance and errour prevailing and by the opposition and persecution of enemies and my heare â—aketh
grace or words of grace Luk. 4. 22. which was powred out in the lips of Christ Psal. 45. 3. which set forth by similitude of the pleasant lilie and sweet myâ—rh-oile doe note out the comfort and sweetnesse of the Gospell in the hearts of them that beleeve Vers. 14. The Chrysolite in Hebrew Th 〈…〉 it is a precious stone of a golden sea-green colour see Exod. 28. 20. These hands of Christ likened unto or adorned with gold rings whose hollow place of foyle is set and filled with the Chrysolite signifie his precious pure and glorious workes acceptable and honourable before God and men his bowels that is his breast and belly for in them the bowels are contained as the heart liver c. but he nameth bowels to denote his inward affections outwardly manifested So the heart is said to bee among the bowels in Psal. 22. 15. and the liver is joyned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart See before on verse 4. bright yvorie Hebr. brightnesse of yvorie meaning most bright polished faire and glorious overlaid or which is covered and so adorned with Saphirs for in Gen. 38. 14. this word is used for covered where the Greek and Chaldee expound it adorned These bowels of Christ like burnisht yvorie decked with Saphirs which are precious stones of a sea blew or heavenly colour signifie his hearty and heavenly affections love mercy commiseration c. towards God his Law and his people as he saith in Psal. 40. 9. thy Law is within my bowels and bowels are inward-affections in 2 Cor. 7. 15. and joyned with mercies in Phil. 2. 1. and used for tender-mercy in Luk. 1. 78. and Pauls great longing after the Saints is said to be in the bowels of Iesus Christ Phil. 1. 8. The Chaldee Paraphrast applyeth these to the body of the Church of Isâ—ael the twelve Tribes who shined as hee saith like lampes were polished in their workes like Elephants tooth or yvorie and shone like Saphiâ—s Vers. 15. His legges piliars of marble under the name legges the thighes also are comprehended and all down to the feet which are the instruments to beare sustaine and remove the body from place to place so the legges of a man and the strength of an horse are mentioned in Psal. 147. 10. to signifie mans might and swiftnesse And as yron legs denoted a strong Kingdome Daniel 2. 33. 40. so the strength of Christ in his wayes and government is resembled by marble-pillars and the uprightnesse and purity thereof by the colour of white-marble or alabaster founded or grounded set fast as on a foundation sockets of solid gold that is Christs feet on which his legges are set as pillars on their sockets to sustaine and stay them up are of solid gold firme and stable pure and glorious so that his way is perfect his ancles slip not 2 Sam. 22. 33. 37. his foâ—t standeth in righteousnesse Psal. 26. 12. he walketh safely in his way and his foot stumbleth not Prov. 3. 23. with these feet in justice he treadeth downe his enemies Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people Nahum 1. 15. that all they are blessed which trust in him Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble is like a fâ—ot out of joint Prov. 25. 19. his countenance or his sight appearance forme that is his personage for this word meaneth not his face only but his whole person to see to he is like Lebanon goodly great high glorious So in 2 Sam. 23. 21 a man of countenance that is a goodly personable man is by another Prophet called a man of measure that is of great and goodly stature 1 Chron. 11. 23. Lebanon a goodly mountaine in the North part of the land of Canaan see Song 4. 8. As Christs large glorious and everlasting Kingdome was signified by a stone that became a great mountaine and filled the whole earth Dan. 2. 35. 44. and other kingdomes also are figured by mountaines Ier. 51. 25. so the largenesse eminency and glory of Christ in his Kingdome is here resembled by mount Lebanon choice that is goodly excellent for things that excell are chosen before other and these words choice and good or goodly are joyned together in the praise of men as in 1 Sam. 9. 2. or of trees Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here Christ is choice as the Cedars meaning goodly excellent flourishing and continuing in vigour the just man groweth as a Cedar in Lebanon Psal. 92. 13. Vers. 16. his palate or the roofe of his mouth 〈◊〉 which as the tongue and lips is the instrument of speaking and so figuratively used for speech or words Prov. 5. 3. sweetnesses or sweets sweet things which properly is meant of sweet meates and drinkes as in Nehem. 8. 10. Prov. 24 13. but applyed to the words of God which are sweet to the soule as honey or other sweets to the taste Psalme 19. 10. and 119. 103. Here the palat or mouth of Christ being likened to sweet things signifieth his words doctrines promises comfoâ—ts proceeding from his spirit and being plainly and powerfully uttered to bee pleasant wholesome comfortable to the soules of such as doe discerne and beleeve them as the Spouse before said his fruit was sweet unto her palat or taste Song 2. 3. So the Wisedome of God saith in Prov. 8. 7. my palate that is my mouth shall speake the truth And the Chaldee here paraphraseth The words of his palate are sweet as honey he is altogether or all every whit of him is desires that is much to be desired he is wholly amiable which the Chaldee expoundeth all his commandements are to bee desired Thus Christ is both generally and in particulars commended and magnified by the tongue of his Spouse unto the daughters of Ierusalem as by the tongue of Paul he was crucified among the Galathians Gal. 3. 〈◊〉 when his sufferings were declared But as he is the power of God and the wisedome of God unto them which are called when to others he is a stumbling blocke and foolishnesse 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautifull but to the world hee is base and ignominious a worme and not a man the reproch of men and contemned of the people Psal. 22. 7 his visage marred more then any man and his forme more then the sonnes of men growing up as a root out of a dry ground having no forme nor comelinesse no beauty that wee should desire him Esay 52. 14. and 53. 2. CHAPTER VI. VVHither is thy beloved gone O thou fairest among Women whither is thy beloved turned-aside that wee may seeke him with thee My beloved is gone-downe to his garden to the beds of spice to feed in the gardens and to gather Lilies I am my beloveds and my beloved
Rev. 21. 2. 9. 10. 11. c. Ierusalem by interpretation is the Sight of peace as armies with banners or as bannered hosts as armies ordered under their banners and ensignes which are terrible to their enemies So againe in vers 10. This sheweth the peace of the Spouse to be in Christ but from the world she is to looke for affliction and is to fight the good fight of faith in the order appointed her of God Thus when Israel abode in his tents according to their tribes encamping in the wildernesse his tents were goodly his strength was as an Vnicornes hee couched as a couragious Lion whom none durst stir up Num. 24. 2. 5. 8. 9. Ver. 5. Turne about thine eyes This word is used sometime for turning towards as in 1 Chro. 12. 23. sometime for turning-away as in Ezek. 7. 22. Here it seemeth to bee meant in the first sense that the eyes of the Spouse which were like doves Song 4. 1. should now in her Beloveds absence be turned to him by faith that he thereby might be encouraged cheared in her love over against me towards me though a far off so the word is used sundry times as is noted on Num. 2. 2. It may also be Englished from me or from before mee for they have lifted me up or that they may lift me up to weet with courage strength comfort c. as in Ps. 138. 3. thou hast incouraged or lifted-up strengthned me In this sense the Greeke here translareth figuratively for they have lifted me up on wing or have made me flye that is encouraged cheared me The Hebrewes also in their Chaldee paraphrase apply this to the restoring of the high Councel or Senate in Ierusalem after their return from Babylon thy haire thy thoughts counsels purposes c. are orderly composed like the haire of fa goats see the notes on Song 4. 1. Vers. 6. teeth wherewith she eateth the spirituall food of the Word c. or devoureth her enemies See Song 4. 2. from the washing and so are white and cleane Ver. 7. temples signifying her modesty shamefastnesse c. See Song 4. 3. Vers. 8. There are threescore Queenes Hebrew Sixtie they Queenes and eighty Concubines which may be understood either affirmatively There are sixtie as the Greeke also translateth or by supposition be there sixtie Queenes that is though there were sixtie c. yet one is my dove And for the numbers threescore and fourescore it is uncertaine whether the allusion bee to Solomons wives and concubines which hee tooke at first before he increased them to seven hundred wives and three hundred concubines 1 King 11. 3 as before wee heard of threescore valiant men about Solomons bed Son 3. 7. or as the Hebrewes conjecture to the sons of Noe Abraham Esau c. or rather whether a certaine number be not put for an uncertaine meaning many Queenes moe concubines 〈◊〉 innumerable damsels as seven shepheards and eight Princes in Mic. 5. 5. signifie many and no definite number So six troubles and seven in Iob 5. 19. and Other the like Concubines these were secondary wives taken for propagation of children but they bare no rule in the familie as wives neither had their children such right to inherit as had the others but were sent away with gifts as Abrahams practice sheweth Gen. 25. 1. 5. 6. See the annotations on Gen. 22. 24. Uirgines or maydens damosels Such as are not married at all but accompanie and attend upon Queenes and other great women as in Psal. 45. 15. Est. 2. 9. V. 9. she is one or There is but one my do ve c. so this one onely is opposed to the many Queenes Concubines c. formentioned Here the Spouse of Christ w ch is but one as there is one bodie one Spirit one Hope one Lord one Faith c. Eph. 4. 45. is preferred before the multitude of other which in their owne the worlds esteeme are Queenes Ladies c. Rev. 18. 7. Esay 47. 7. Thus was it said of Israel And who is like thy people like Israel one nation in the earth whom God went to redeeme for a people to himselfe c. 2 Sam. 7. 23. And when God entred into covenant with them he said If yee will obey my voice in deed and keepe my covenant then yee shall be a peculiar treasure unto me above all peoples for all the earth is mine Exod. 19. 5. the onely one of her mother or one she is to her mother meaning by mother Ierusalem which is above which is the mother of us all Gal. 4. 26. which was prefigured by Sarah the freewoman the onely wife of Abraham of whom he had his only son Isaak the child of promise though he had by Agar and Keturah his Concubines other children also to whom hee gave gifts and sent them away but gave all that he had into Isaak Gen. 25. 5. 6. And Sarah was a type of the New Testament and Isaak in whom Abrahams seed was called of the children of promise which by faith in Christ are made heyres of salvation Rom. 9. 7. 8. 9. Gal. 4. 22. 31. But here the holy seed is likened to a daughter espoused unto Christ belonging to the heavenly Ierusalem the mother of the faithfull onely the choice one or the cleare the pure one as after in v. 10. cleare as the Sun The Hebrew barah signifieth pure and cleane from filthinesse purged polished severed and select from others and so the Greeke here expoundeth it elect or chosen and the word is used for choice in 1 Chron. 7. 40. Neh. 5. 18. otherwhere as also for purged by tryals and afflictions Dan. 11. 35. and 12. 10. which signification hath use in this place the daughter the virgins or damosels forementioned in v. 8. and such as were spoken of in Song 2. 2. they blessed her or they called her blessed they counted her happy as in Iam. 5. 11. Wee count them happy which endure praised her The Spouse here as Israel of old is praised counted happy for the great blessings of God upon her whom he hath made high above all nations which he hath made in praise and in name and in honour Deut. 26. 19. So Moses said This is your wisedome your understanding in the eyes of the peoples which shall heare all these statutes and say surely this great nation is a wise and understanding people Deut. 4. 6. So the people magnified Christians Act. 5. 13. V. 10 Who is she or who is this that is what manner of one is this as T is Who in Mar. 4. 41. is Potapos what manner of man in Mat. 8. 27. So whose son that is what manner of mans son is this youth 1 Sam. 17. 55. Here the praises forespoken of are set forth most gloriously or a new state of the Church is described as the morning that is lightsome bright chearfull as the morning after the darke nigh so the spouse after the darknesse of