another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
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
upon the waters So ships are said to goe or walke Psal. 104. 26. Thus Noe in the Arke escaped the waters of Gods wrath wherin the world perished as Israel after this passed safe through the waters of the sea wherein the Aegyptians were drowned Exod. 14. Hebr. 11. 29. Noe was baptized into Christs death and buried in the Arke with him into his death but raised up againe with him also God giving him victory through faith in Christ Rom. 6. 3. 4. 1 Pet. 3. 20. 21 Vers. 19. most exceedingly or most vehemently the Hebrew phrase as also the Greeke doubleth the word vehemently vehemently So Gen. 17. 2. and 30. 43. and often Vers. 20. Fifteene cubits that is 22 foot and an halfe God weigheth the waters by measure Iob 28. 25 prevaile that is as the Greeke explaineth were lifted up higher then all mountaines To this Iob hath reference saying he sendeth out the waters and they overturne the earth Iob 12. 15. this judgement was admirable seeing there are mountaines as Atlas Olympus Causacus Athos and other such that are so high as their tops are above the clouds and winds as Historiographers do report And the mountaines of Ararat so high that the Arke rested upon them long before the face of the earth was discovered Gen. 8. 4. 5. c. Vers. 21. every man the flood came and destroyed them all Luke 17. 27. they were wrinkled before their time a flood was powred upon their foundations Iob. 22. 16. Vers. 23. Noe onely or but Noe. To this the Scripture after hath reference Ezek. 14. 14. though Noe Daniel and Iob were among them they should deliver but their owne soules So a few were saved 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony unto this truth that at the deluge of all men Deucalion onely was left alive that is Noe by going with his wife and children into a certaine great Arke which he had c. Lucian l. de Dea Syriae CHAP. VIII 1 The waters of the flood asswage 4 The Arke resteth on Ararat 7 Noe sends forth the Raven and the Dove 15 God biddeth Noe goe forth of the Ark 18 and he goeth 20 He buildeth an Altar and offereth sacrifice 21 which God accepteth and promiseth to curse the earth so no more ANd God remembred Noe and every beast and all the cattell that was with him in the Arke and God made a wind to passe over the earth and the waters asswaged And the fountaines of the Deep and the windows of the heavens were stopped and the raine from heavens was restrained And the waters returned from off the earth going and returning and the waters abated at the end of the hundred and fifty dayes And the arke rested in the seventh moneth in the seventeenth day of the moneth upon the mountaines of Ararat And the waters were going and abating untill the tenth moneth in the tenth moneth in the first of the moneth the tops of the mountaines were seene And it was at the end of fortie dayes that Noe opened the window of the arke which he had made And he sent forth a Raven and it went-forth going-forth and returning untill the waters were dryed from off the earth And he sent forth a Dove from him to see if the waters were abated from off the face of the ground And the Dove found not rest for the sole of her foot and shee returned unto him into the arke for the waters were on the face of all the earth and he put-forth his hand and tooke her and caused her to come unto him into the arke And hee waited yet other seven dayes and did againe send forth the Dove out of the arke And the Dove came in to him at eventide and loe an olive leafe pluckt off was in her mouth and Noe knew that the waters were abated from off the earth And he waited yet other seven dayes and sent-forth the Dove and she did not againe returne unto him any more And it was in the sixe hundred and one yeere in the first moneth in the first of the moneth the waters were dried up from off the earth and Noe removed the covering of the arke and he saw and behold the face of the ground was dry And in the second moneth in the seven and twentieth day of the moneth the earth was dryed And God spake unto Noe saying Goe-forth out of the arke thou and thy wife and thy sonnes and thy sonnes wives with thee Every beast which is with thee of all flesh of fowle and of cattell and of every creeping thing that creepeth upon the earth bring thou forth with thee that they may breed abundantly in the earth and be fruitfull and multiply upon the earth And Noe went forth and his sonnes and his wife and his sons wives with him Every beast every creeping-thing and every fowle all that creepeth upon the earth after their families went forth out of the arke And Noe builded an Altar unto Iehovah and tooke of every cleane beast and of every cleane fowle and offered-up burnt offerings on the altar And Iehovah smelled a smell of rest and Iehovah said in his heart I will not againe curse any more the ground for mans sake for the imagination of mans heart is evill from his youth and I will not againe any more smite every living thing as I have done Henceforth all dayes of the earth seed-time and harvest and cold and heat and sommer and winter and day and night shall not cease Annotations GOd remembred that is shewed himselfe to have care of Noe and helped him out of his troubles Things are often spoken of God after the manner of men as Gen. 6. 6. So after Gen. 30. 22. every beast or every living thing the Greek translateth all wild beasts and addeth all fowles and all creeping things a wind The Hebrew name Ruach signifieth generally any spirit or wind and all winds are brought forth of God out of his treasuries Psal. 135. 7. and wee know not whence they come or whither they goe Ioh. 3. 8. but God maketh the weight for them Iob 28. 25. and raised this wind extraordinarily in mercy asswaged or were stilled quieted This word is applyed also to the asswaging of anger Est. 2. 1. and of murmurings Num. 17. 5. Wherefore this wind which seemeth to be extraordinary had a miraculous effect in asswaging the waters whereas usually wind maketh them rage Psal. 107. 25. Ion. 1. 4. Therefore one Chaldee paraphrase calleth it a wind or spirit of mercies Vers. 2. of the deepe the water gulfes within the earth which before were broken up see Gen. 7. 11. stopped thus God shewed himselfe to be hee that can stay the bottles of heaven Iob 38. 37. Vers. 3. going and returning that is continually returning to weet into their channels and treasuries within the earth Psal. 33. 7. Eccles. 1. 7. So after in vers 5. going and abating that is continually abating more and more So going is elsewhere
used for continuing and increasing Exod. 19. 19. The like is in Gen. 12. 9. at the end or after as the Greeke translateth it here and in v. 6. Vers. 4. of Ararat that is of Armenia a country neere Assyria and Mesopotamia mentioned also in 2 King 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat but in Esay 37. 38. it translateth it Armenia Also the Chaldee here calleth them mounts of Kardu which many Writers witnesse to be hills in Armenia And the name Ararat seemeth to bee turned into Armenia of Aram that is Syria and Minni wherof see Ier. 51. 27 or of Ararat Minni compounded Vers. 5. tops Hebr. the heads Vers. 6. that Noe opened Hebr. and Noe opened we may leave the word and as doth the Greeke and our English speech also beareth which the Hebrew it selfe elsewhere sheweth may bee done as 2 King 14. 10. and why shouldst thou meddle but in 2 Chron. 25. 19. and is left out so in 2 Chron. 18. 12. and is set downe which in 2 King 22. 13. is left out So it may be in many other places as Gen. 22. 4. Vers. 7. a Raven an uncleane fowle Deut. 14. 14 sent forth forty dayes after the tops of the mounts appeared to see if the waters were abated as the Greek addeth and as the next verse sheweth of the dove For the Raven would have fed on the dead karkasses if any had appeared Prov. 30. 17. returning that is flying to and fro returning to the arke but not into the same which the Dove after did vers 9. whereupon the Greeke interpreters as it seemeth translated it returned not Noe had no tydings of the waters abating brought by this messenger therefore he sendeth another the Dove which returning with an Olive leafe or branch vers 11. signified the glad tidings of peace by the ministery of the Gospell and of the Spirit which the Dove represented Mat. 3. 16. but the ministery of the Law letter which the Raven seemeth here to figure out giveth the heart of man no evidence that the waters of Gods wrath for sinne are any whit abated Vers. 8. a Dove from him the Greeke saith after him meaning the Raven This Dove seemeth to be sent out seven dayes after the Raven as may bee gathered by the 10. verse where is mentioned Noes waiting other seven dayes Of the sending forth of this Dove and of her returning unto Noe whom heathens name Deucalion there is express mention in humane Writers Plutarch dialog de industr animal abated Hebr. lightned that is decreased so in v. 11. Vers. 10. he waited or patiently abode so in v. 12. did againe send or added to send so in v. 12. did not adde to returne and verse 21. I will not adde to curse that is not curse any more Vers. 11. leafe or branch as it is elsewhere englished Nehem. 8. 15. a signe that the waters were low and spiritually a token of grace and peace in Iesus Christ brought in the mouth that is the word and doctrine of the Ministers of the Gospell compared unto Doves Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times in these last dayes Heb. 1. 1. Vers. 13. the 601 yeere to weer of Noes life as the Greeke expresseth in the first to weet the first moneth as the Greeke addeth and the Hebrew before in v. 4. and after in v. 14. plainly speaketh but affecting brevity such words are often omitted So after the first of the moneth that is the first day as the first of the feast Mat. 26. 17. is expounded by the holy Ghost the first day of the feast Marke 14. 12. Vers. 14. the 27 day of the moneth By this it appeareth that Noe was in the arke a full yeere or yeere of dayes containing 365 dayes according to the course of the Sunne For he entred the ark the 17 day of the second moneth in the 600 yeere of his life Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life as the 13 and 14 verses of this 8 th Chapter shew Now the twelve moneths of the Hebrewes had 354 dayes for sixe moneths had each of them thirty dayes and the other sixe moneths had each 29 dayes which make 354 to which adde 11 dayes till the 27 of the 2 moneth full ended and there are dayes 365. Vers. 19. after their families that is the male with his female not confusedly rushing out all together but in order and after their kind as the Greeke translateth Families are here attributed to the bruit creatures as before man and wife Gen. 7. 2. Vers. 20. built an Altar of earth as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me And such the Nations after used mentioning Altars of grasse and of turfe Uirgil Aeneid 12. Horat. l. 1. od 19. An Altar is called in Hebrew Mizbeach that is a sacrificatory or place of slaying the sacrifice for the sacrifices were killed upon it or by it Gen. 22. 9. 10. Lev. 1. 11. It was a holy place and sanctified the offering Mat. 23. 19. Exod. 29. 37. and so was a figure of Christ by whom we offer the sacrifice of praise alwayes to God Heb. 13. 10. 15. And it is a tradition of the Iewes that the place where Noe built this altar was the place where Abraham afterward built an Altar to offer Isaak Gen. 22. 2. and where Kain and Abel offered before See the notes on Gen. 4. 3. every cleane beast of the bullocks sheep and goats see the notes on Gen. 7. 2. So in Pirke R. Eliezer chap. 23. it is said Noe brought of the kind of cleane beasts a bull a sheepe and a goat and of the kind of cleane fowles turtle doves and young Pigeons and built an Altar and offered c. burnt-offrings named in Hebrew gnoloth that is ascensions for that they went up in fire to the Lord all except the skin upon the altar as Moses sheweth saying It is the burnt-offring because of the burning upon the altar all the night unto the morning Leviticus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata that is whole burnt-offerings and sheweth how they figured Christs body offered up unto God for us Hebrewes 10. 6. 10. and our reasonable service of God by him whiles we present our bodies a living sacrifice holy and acceptable unto God Rom. 12. 1. Externall burnt offerings were in use in the Church before the Law given at mount Sinai as appeareth by this and Exod. 10. â—5 and 18. 12. Vers. 21. the smell or the odour savour It hath the name originally of respiration and it signified Gods gracious acceptation of the sacrifice offered as 1 Sam. â—6 19 let him smell an offring Lev. 26. 31 I will not smell the smell of your sweet odours So in
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
mankind and good education of children that leaving childrens children after them parents may alwayes have some as in their owne stead to serve God and to worship him according to the Law As Isaak was a type of Christ so in this procuring of him a holy wife by his servant may bee typed the Church gathered of Saints by the employment of his ministers to bee the Spouse of Christ. For he is compared to a bridegroome Ioh. 3. 29. and the Church is the bride the Lambes wife Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband to present them a pure virgin to Christ 2 Cor. 11. 2. which was not to be of the Canaanites that figured the unholy shut out of the Lords house Zach. 14. 21. but from Christs owne land and kinred that is from heaven borne of God from above Rev. 21. 2. 1 Per. 1. 23. 1 Iohn 3. 9. 10. Vers. 4. my land which after is named Mesopotamia vers 10. where though Idolatry too much prevailed Ios. 24. 2. Gen. 31. 19. 53. yet not so much as among the Canaanites Deut. 12. 31. Vers. 5. If so be or Peradventure so vers 39. see Gen. 18. 24. goe after that is follow or come with me so in ver 8. c. That which in Mar. 1. 20. is went after him in Mat. 4. 22. is written followed him Againe where one writeth he followeth not us Mar. 9. 38. another saith hee followeth not with us Luke 9. 49. that is he accompanieth us not Vers. 6. lest thou or that thou returne not As Abraham by faith abode in the land of promise so would he have his sonne Heb. 11. 9. Vers. 7. thy seed the Chaldee explaineth it thy sonne the Greeke to thee and to thy seed See Gen. 12. 7. before thee and with thee as in the repetition vers 40. is expressed both to lead and to protect As a prudent wife is of the Lord Prov. 19. 14. so Abraham beleeved that the Angels who are all ministring spirits sent forth to minister for them who shall be heyres of salvation Heb. 1. 14. should bee sent for assistance in this businesse which unto many seemeth worldly and base but is indeed honourable Heb. 13. 4. Verse 8. cleare or innocent and so discharged of the oath Vers. 9. his Lord or master the pillar and sustainer of the family see Gen. 15. 2. As the Hebrew signifieth Lord and Master so the Scripture useth them indifferently as where one Evangelist saith Lord Matth. 17. 4. another saith Master Mar. 9. 5. Vers. 10. and all the goods the Greeke translateth and of all the goods of his Lord with him This by comparing ver 53. seemeth to bee the true meaning Mesopotamia in Hebrew called Aram Naharajim that is to say Aram or Syria of the two rivers it being a country that lay betweene the rivers Euphrates and Tigris or Chiddekel whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates As Mizraim is in Greek and other tongues called Aegypt Gen. 12. 10. so Aram Naharajim is in Greeke Mesopotamia so called of lying amidst the rivers which name the New Testament also keepeth in Act. 7. 2. Afterwards it is called Padam Aram in Gen. 25. 20. Aram the New Testament usually calleth Syria Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor where Nachor dwelt that was Charran Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran but no further Gen. 11. 31. So that is called Christs City wherein he dwelt Mat. 9. 1. Vers. 11. to kneele downe and consequently to rest them as the Greeke interpreteth it Vers. 12. bring it to passe or cause it to happen that is give good successe or send me good lucke The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men beyond their skill and counsell through Gods providence but to us by hap or chance as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant ver 42. is expounded prospering and the Greeke there and here so translateth it by one and the same word Vers. 14. the damsell or yong-woman maid in Hebrew Naarah which five times in this chapter and often otherwhere is written by the letters Naar in the forme masculine but by the vowels Naara evidently-appointed or prepared as by certaine argument and demonstration or nurtured that is prepared and brought up by nurture and chastisement The originall word signifieth properly to argue chastise or nurture Here it signifieth appointing or preparing as the Greek and Chaldee doe translate it but with evident demonstration to another So Paul useth the Greeke word Elench answerable to the Hebrew here for an Evidence or Demonstration Heb. 11. 1. Vers. 15. it was c. this may also be read thus And the same was or came to passe before hee had made an end of speaking for loe Rebekah c. So God promiseth his people before they call I will answer and whiles they speake I will heare Esay 65. 24. And in the 45 verse following it is said that this speaking was in his heart and her pitcher the Greek translateth it having her pitcher or waterpot The Scripture often setteth downe the base and homely workes wherein the Saints men and women were in old time employed from their youth as here of Isaaks wife the mother of the Patriarches likewise of Rachel Iaakobs wife Gen. 29. 9. and of the daughters of Moses father in law Exod. 2. 16. and sundry the like Vers. 16. good countenance or good of visage that is fayre to looke upon So Gen. 26. 7. and Exod. 2. 2. translated fayre or goodly by the Apostles authority knowne that is lyen with her see Gen. 4. 1. These properties of humilitie kindnesse beauty and chastity are mentioned by the Holy Ghost as the most excellent so Christs Spouse is spiritually described by such Song 1. 8. 15. c. Vers. 17. let me drinke or slake my thirst The word here used is strange and seemeth to be Syriacke which they spake in that country and to have the significatiō of great thirst which he desireth to be slaked and after in repeating this ver 45. hee useth the common Hebrew hashkini that is let me drinke Ver. 21. wondering that is wondred and as the Greeke translateth considered her and held his peace Ver. 22. tooke and gave unto her as taking Psal. 68. 19. is expounded giving Eph. 4. 8. eare-ring or abillement jewell ouch which was hanged sometime on the care Genesis 35. 4. sometime on the nose face or forehead Ezek. 16. 12. and so this here was as the 47. ver sheweth The Greek turneth it as of many ear-rings In narration of this story which yet seemeth to be of light and triviall matters the Spirit of God is very exact and large whereas other things wherein great mysteries are infolded as the history
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
of the sides of 〈◊〉 three branches of the Candlesticke out 〈◊〉 the one side of it and three branches of 〈◊〉 Candlesticke out of the second side of 〈◊〉 Three bowles made like almonds in 〈◊〉 branch a knop and a flower and th 〈…〉 bowles made like almonds in the other b 〈…〉 h a knop and a flower so in the sixe branches that come out of the Candlestick And in the Candlestick shall be foure bowles made like almonds his knops his flowers And there shall be a knop under two branches of the same and a knop under two branches of the same and a knop under two branches of the same to the six branches that come out of the Candlestick Their knops their branches shall be of the same all of it shall be one beaten worke of pure gold And thou shalt make the seven lamps thereof and hee shal cause the lamps therof to ascend up and shal cause to give light over against the face of it And the â—ongs thereof and the snuffe-dishes thereof shall be of pure gold Of a talent of pure gold shall hee make it with all these vessels And see that thou make them according to their patterne which thou wast shewed in the mount Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 19. Section or Lecture of the Law See Gen. 6. 9. TAke for me or take unto me that is take give or bring unto me See the notes on Gen. 15. 9. The Gr. translateth and say thou take ye unto me first fruits offring or heave offring an oblation which was taken up and separated out of a mans goods and usually in the sacrifices was heaved or lifted up when it was presented unto the Lord Exod. 29. 27. but generally the word is used for all things separated and given unto God even land it selfe Ezek. 48. 8. 9. 10. 20. The Chaldee translateth it a separation so doth the Gr in many places but here the Greeke is first-fruits make him willing or moove him to willingnesse and liberalitie The Gr. interpreteth it of all to whom it shall seeme good in their heart That which is here spoken of the heart is also said of the spirit Exod. 35. 21. And a like willing offring was by David and the princes for the matter of the Temple 1 Chro. 29. 〈◊〉 5. 9. 14. c. And so all the ministration of Gods people ought to be of 〈◊〉 ready and willing minde Ezra 2. 〈◊〉 and 3. 5. Neh. 〈◊〉 1. 2. 2 Cor. 8 11. 12. Ver. 3. and brasse These three are the richest purest and most glorious metals they come out of the bowels of the earth Iob 28. 1. 2. Deut. 8. 9. The scripture useth them to signifie persons kingdomes and other things that are most precious pure durable I am 4. 2. Dâ—n 2 32. 38. 39. Rev. 1. 20 〈…〉 and 19 10. Prov. 8. 19. Ezek. 40. 3. Zach 〈…〉 and 6. 1. And God promising to erect the glorious Church of the Gospell saith For brass I will bring gold and for iron silver and for wood brass 〈◊〉 〈◊〉 60. 17 The Iewes as R. Menachem upon his place observe how no Iron was in the stuffe 〈…〉 and doe compare 1 King 6. 7. where no toole of iron was heard in the house of Solomon while it was in building Iron is often used to signifie warres and hard affliction Iudg. 4. 3. Dan. 2. 40. and 7 7. 1 King 8. 51. Psal 107. 10. Howbeit for Solomons temple iron also was prepared 1 Chron. 29. 2. 7. 2 Chron. 2. 7. V. 4. Blew or hyacinth as the Gr. translateth Although the blew purple scarlet here are colours only and Moses expresseth not the stuffe coloured yet Paul affirming that scarlet wooll was used in sprinkling of the blood Hebr. 9. 19. seemeth to teach that the scarlet spoken of in the Law was wooll dyed and the like we may say of the other colours Thus also the Hebrew Doctors explaine them The blew spoken of in any place was wooll dyed like the body of the heavens that is skie colour The purple was wooll died red and the scarlet was wooll died in scarlet saith Maimony in treat of the Implements of the sanctuary c. 8. s. 13. The blow was a thing used and worne of Princes and great personages the nations clad the images of their gods with it â—er 10. 9. Esth. 1. 6. Ezek. 23 6. and 27. 7. 24. The same was also in Solomons teÌ„ple 2 Ch. 2. 7. 14. purple so we call it of the Gr. porphura the name of a shel-fish called the purple it is like an oâ—â—ter and hath in it a liquor which is used to make the purple die of great esteeme as Plinie sheweth in his nat hist. b. 9. ch 36. The Hebr. is Argaman and as Ezta wriâ—eth it after the Chal. manner Argevan 2 Ch. 2. 7. 14. from whence it seemeth the Gr. have borrowed Amorgis the name of an herbe or reed which is used to die purple This also is a Princely colour and used both for civill and religious honor Dan. 5. 7. 29. Esth. 8. 15. Ier. 10. 9. Luk. 16. 19. Rev. 18. 12 scarlet or scarlet twise died as the Heb. tolagnathshani importeth That which was answerable to this in Solomons Temple is called by another name Carmil that is crimson 2 Chro. 2 7. 14 and 3. 14. but the Greek there and here translateth alike coccinon scarlet This also is a glorious colour Ier. 4. 30. Lam. 4. 5. Purple and scarlet are put somtime one for another as they clothed him with purple Maâ— 15. 17 they put on him a scarlet robe Mat. 27. 28 for which another saith they put on him a purple râ—be Ioh. 19. 2. These three dyed colours represented blood of all sorts and so figured unto the Church how both themselves and their actions should be washed dyed in the blood of Christ into whose death they are baptized Rev. 1. 5. and 7. 14. Rom. 6. 3. Christ also himselfe warring against his enemies appeared in garments died red and glorious Esay 63. 1. 2. c. Rev. 19. 13. So the Gr. Latines have applyed the purple colour to blood bloody death as porphureos thanatos purple death in Homer Il. 5. and he vomited his purple soule that is his life blood Uirgil Aen. 9. and the like fine linnen or silken woolls A thing w ch grew in Egypt called Shesh Ezek. 27. 7. of which princely clothing was made Gen. 41. 42. The Greeke and Chaldee translate it Byss and so the â—tuâ—fe used in Solomons Temple is called buts that is Byss 2 Chro. 2. 14. and 3. 14. Likewise the Hebrew Doctors say What place sâ—evâ—r in the Law speaketh of Shesh or of Bad a kinde of linnen mentioned in Exod. 28. 42. 〈◊〉 〈◊〉 flax and it is byss Maimony treat of the Implements of the Sanctuary c. 8. s. 13. Others put a difference betweene that Byss which Solomon used and this Shesh which they thinke was a silken cotten which
chaines Afterwards they put the ends of the â—â—eathings of the Brestplate into the rings that were above on the shoulders of the Ephod Then they pâ—t the two laces of blew which were on the edges of the Brestplate into the two rings which were above the curious girdle of the Ephod And they let downe the 〈◊〉 which were in the rings on the shoulders of the Ephod unto the rings of the Brestplate which were uppermost that the one might cleave fast unto the other and so the Brestplate might not bee loosed from the Ephod M 〈…〉 ony treat of the Implements of the Sanctuary 〈◊〉 9. s. 9. 10. Ver. 29. upon his heart The Greeke translateth upon his brest so in Revel 15. 6. the brests girded meaneth the hearts As before presenting them â—nto God he bare them on his shoulders on two 〈◊〉 of equall worth and glorie so now to signifie Gods favour in Christ towards the Church they are borne upon his heart graven on sundry stones which signified the manifold and sundry graces of the Spirit wherewith the Saints are glorified here every one in their measure proceeding all from the love of Christ. Wherefore the Church desiring confirmation in his grace love prayeth Set me as a â—ignet upon thy heart Song 8. 6. memoriall which the graving did signifie as in Esay 49. 15. 16. I will not forget thee behold I have graven thee upon the palmes of my hands c. Ver. 30. the Urim and the Thummim which is by interpretation the Lights and the Perfections but what these were is not easie to say The Gr. translateth them the Manifestation and the Truth There is no commandement given unto Moses for to make them neither is there any mention of them in Exod. 39. where the making of all Aarons ornaments is related but in Levit. 8. 8. it is said of Moses he put in the Brestplate the Vrim and the Thummim From which some of the Hebrews as R. Menachem on Exod. 28. doe gather that they were not the worke of the artificer neither had the artificers nor the Church of Israel in them any worke or any voluntary offring but they were a mysterie delivered to Moses from the mouth of God or they were the worke of God himselfe For Moses tooke the Urim and the Thummim and put them in the Brest-plate after that he had put upon Aaron the Ephod and the Brestplate Levit. 8. 7. 8. Some doe thinke that as those words Holinesse to Iehovah in verse 36. were graven on a plate and put on Aarons fore-head so these words Vrim and Thummim were likewise graven on a golden plate and put in the Brestplate which was double verse 16. for something to be put therein Others thinke they were no other then the precious stones fore-spoken of The use of these Vrim and Thummim was to enquire of God and to receive an answer of his will by them as is said of Eleazar the priest he shall aske counsell for Ioshua after the judgement of Vrim before the LORD Numb 27. 21. The manner of asking counsell is recorded by the Hebrews to be thus When they inquired the priest stood with his face before the Arke and hee that inquired stood behind him with his face to the backe of the priest and the inquirer said Shall I goe up or Shall I not And hee asked not with an high voice nor with the thought of his heart onely but with a sub 〈…〉 〈◊〉 as one that prayeth by himselfe And forthwith the holy Ghost came upon the Priest and hee beheld the Brestplate and saw the 〈…〉 〈◊〉 〈◊〉 of prophesie Goe up or goe not up in the letters that shewed 〈◊〉 themselves upon the Brestplate before his face Then the Priest answered him and said Goe up 〈◊〉 〈◊〉 not up And they made no inquiry of two things at once and if they so inquired yet the 〈…〉 〈◊〉 but unto the first onely And they enquired not hereâ—y for a common man but either for the King or for him on whom the affaires of the Congregation â—ay Maimony treat of the Implements of the Sanctuary Chap. 10. Sect. 11. 12. Of this see examples which may give light hereunto in Num. 27. 18. 21. Iudg. 1. 1. and 20. 18. 28. 1 Sam. 13. 9. 10. 11. 12. and 28. 6. These Vrim and Thummim were lost at the Captivity of Babylon and wanted at the peoples returnâ— Ezr. 2 63. Nehemiah 6. 65. neither doe we find that ever God answered by them any more The Bab. Thalmud 〈◊〉 â—oma Chap. 1. sol 21. speaking of Hag. 〈◊〉 8. where the Hebrew word Ecchabda I will be glorified wanteth the letter H which in numbring signifieth five saith The want of H sheweth the want of five things in the second Temple which had beene in the first namely 1 The Arke with the Mercy-seat and Cherubims 2 The fire from heaven 3 The Majesty or Divine presence 4 The holy Ghost 5 and the Vrins and Thummin By the Majesty Shecinah they seeme to meane the Oracle in the most holy place where God had dwelt betweene the Cherubims Psal. 80. 2. Num. 7. 89. And by the holy Ghost they meane the spirit of prophesie not onely in the Priests but in the Prophets as the Commentary on that place of the Thalmud saith The holy Ghost was not in the Prophets from the second yeere of Darius c. that is after Haggai Zachary and Malachie which were the last Prophets and in that Kings time Haggai 1. 1. Zach. 1. 1 So elsewhere in the Thalmud in Sanhedrin Chap. 1. they teach from their ancient Doctors that after the later Prophets Haggai Zachary and Malachi were dead the holy Ghost went up or departed from Israel howbeit they had the use of a voice or Eccho from heaven R. Menachem on Ex. 28. saith of this Oracle by Vrim Thummim that it was one of the degrees of the holy Ghost that is of the gifts of the holy Ghost inferiour unto Prophesie and superiour to the voice or Eccho Like wise R. Moses Gerundens on Exod. sol 146. affirmeth that betweene the Voice and the Prophesie were Urim and Thummin Of this Voice or Eccho there is no mention in the Scriptures of the Prophets but the Hebrew-Doctors which say that it was in Israel after the Prophets ceased doe often write of it and call it Bathkol that is the daughter of a voice as it were one voice proceeding out of another such as we call an Eccho and which some thinke was with distinct and plaine words Of old they had in Israel Oracies or answers from God three manner of wayes by Dreames or by Urim that is the Priest with Vrim and Thummim Num. 27. 21. or by Prophets 1 Sam. 28. 6. 7. When the Lord would by none of these answer King Saul then he rought to a Witch The footsteps of these 〈◊〉 〈◊〉 〈◊〉 among the ancient Heathens as Homeâ— in 〈◊〉 bringeth in Achilâ—es advising the Greekes in the time of a
their God Levit. 21. 6. 8. 17. and the holy things which the Priests did eat are called by the like name Levit. 21. 22. Vers. 12. a Goat this is here handled in a section apart not together with the sheepe as was in the law of the burnt-offring Leviticus 1. 10. because of some difference in the oblation as Sol. Iarchi observeth there is in the fat of the sheepe that which is not in the fat of the goat for the rumpe of the sheepe was offred with the fat verse 9. Verse 17. any fat to weet any such far and of such beasts as are here forespoken of of beeves sheepe or goats as the law after explaineth it Leviticus 7. 23. and a man was not guilty save for these three sorts of cleane beasts onely of other tame or wilde beasts whether cleane or uncleane the fat was as the flesh saith Maimony in tom 2. treat of Forbidden meates chapter 7. Section 1. Morever there were three sorts of fat for eating wherof men deserved to be cut off as in Leviticus 7. 25. the fat which is upon the inwards and which is upon the two kidneyes and which is upon the flankes but the rumpe was lawfull to be eaten it was not called fat but in the case of sacrifice onely even as the kidneyes and the caule above the liver are called fat in the case of sacrifice The fat which was covered over with flesh was lawfull the fat upon the kidneyes was forbidden not that which was within the kidneyes The fat of the heart c. was lawfull Maimony ibidem Sect. 5. 7. 9. any blood to weet of fowles or of beasts absolutely as is explained Lev. 7. 26. But blood of fishes Locusts and other such things was not within this prohibition therefore it was lawfull to eat or to drinke the blood of such fishes locusts c. as were cleane for food saith Maimony ibidem chap. 6. S. 〈◊〉 See the annotations on Gen. 9. 4. Lev. 7. 26. 17. 14. As eating drinking signifieth communion 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat signifieth a forbidding of communion Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood which was given upon the altar to make atonement for mens soules Lev. 17. 11. and of fat which was given-upon the altar to be consumed there with fire and so was the Lords Levit. 3. 16. seemeth to forbid figuratively all ascribing unto our selves of the worke of our redemption which is only by the blood of Christ Eph. 1. 7. and of the worke of our sanctification which Christ by his spirit performeth in us 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2. CHAP. IIII. 1 The sin-offrings for the ignorances of the anoynted Priest 13 of the Congregation 22 of the Ruler 27 or of any of the people AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying A soule when it shall sinne through ignorance of all the commandements of Iehovah which should not be done and shall doe of any one of them If the Priest that is anoynted shall sinne to the guiltie-sin of the people then he shall offer for his sinne which he hath sinned a bullocke a yongling of the herd perfect unto Iehovah for a Sin-offring And he shall bring the bullock unto the doore of the Tent of the congregation before Iehovah and shall lay his hand upon the head of the bullocke and hee shall kill the bullocke before Iehovah And the Priest that is anoynted shall take of the bullockes blood and shall bring it into the Tent of the congregation And the Priest shall dip his finger in the blood and shall sprinkle of the blood seven times before Iehovah before the veile of the Holy place And the Priest shall put some of the blood upon the hornes of the Altar of the incense of sweet-spices before Iehovah which is in the Tent of the congregation and all the blood of the bullocke he shall poure at the bottome of the altar of the Burnt-offring which is at the doore of the Tent of the congregation And all the fat of the bullock of the Sin offring he shall take off from it the fat that covereth the inwards and all the fat which is upon the inwards And the two kidneyes and the fat which is upon them which is vpon the flankes and the caule above the liver with the kidneyes hee shall take away it As it was taken off from the bullocke of the sacrifice of Peace-offrings and the Priest shall burne them upon the altar of the Burnt-offring And the skinne of the bullocke and all his flesh with his head and with his legs and his inwards and his doung Even all the bullock shall hee cary-forth to without the campe unto a cleane place at the pouring-out of the ashes and shall burne him on wood with fire at the pouring-out of the ashes shall he be burnt And if all the Congregation of Israel sin ignorantly and the thing be hid from the eyes of the church and they have done any one of all the commandements of Iehovah which should not bee done and are guilty When the sinne is knowne which they have sinned against it then the church shall offer a bullocke a yongling of the herd for a Sin-offring and shall bring him before the Tent of the congregation And the Elders of the congregation shall lay their hands upon the head of the bullocke before Iehovah and he shall kill the bullocke before Iehovah And the Priest that is anoynted shall bring of the blood of the bullocke into the Tent of the congregation And the Priest shall dip his finger in some of the blood and shall sprinkle seven times before Iehovah before the veile And he shall put some of the blood upon the hornes of the Altar which is before Iehovah which is in the Tent of the congregation and all the blood hee shall poure at the bottome of the Altar of the Burnt-offring which is at the doore of the Tent of the congregation And all his fat he shall take-off from him and burne it upon the Altar And hee shall doe with the bullocke as he did with the bullocke of the Sin offring so shall he doe with it and the Priest shall make-an-atonement for them and it shall bee mercifully-forgiven them And he shall cary-forth the bullocke to without the campe and shall burne him as he burned the first bullocke it is the Sin offring of the church When the Ruler hath sinned and done any one of all the commandements of Iehovah his God which should not bee done through ignorance and is guiltie Or if his sinne bee made-knowne unto him that wherein he hath sinned then he shall bring his oblation a goat-bucke of the goats a male perfect And he shall lay his hand upon the head of the goat-bucke and he shall kill him in the place where he killeth the Burnt-offring before Iehovah
in Christ. Colos. 2. 16. 17. And besides the former signification as the not eating of the flesh of such sacrifices as had their blood caried into the holy place signified that they which cleaved to the rudiments of Moses Law should have no portion in Christ as is shewed on Levit. 6. 30. from Heb. 13. 10. 13. so the not eating of blood which made stonement for the soules of men seemeth also to signifie that they which cleaved unto the legall sacrifices should not eat that is not have communion benefit or nourishment to their soules but they which come unto Christ by faith doe eat the flesh and drinke the blood in spirit and truth by which their atonement is made with God Ioh. 6. Matth. 26. compared with Heb. 13. 10. c. And as the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Heb. 9. 8. so the communion with that blood whereby atonement for sins was made was not yet fully manifested while as the outward Tabernacle and figurative sacrifices therein were in use Verse 13. hunt a hunting and so take it by hunting This law for wild-beasts caught by hunting concerneth tame beasts also as touching the slaying of them as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flocke c. and thou shalt eat And as it is said in Deut. 15. 22. of the blemished firstlings which were to be eaten in their cities as the Roe-bucke and as the Hart From which words the Hebrewes say Here thou art taught that the wilde beast and the tame are alike in this businesse of killing c. Maimony in Shechitah or treat of Killing beasts chap. 1. sect 1. that may be eaten or which is usually eaten which Targum Ionathan expoundeth that is lawfull to be eaten he shall even poure-out or then shall hee shed the blood thereof so that no flesh of beast or bird might bee eaten in Israel unlesse the blood were orderly let out and the flesh cleansed of it And when the people in a warre flying upon the spoile slew cattell on the ground and did eat the flesh not puri fied from the blood they sinned against the Lord till Saul tooke order for the more lawfull killing of them 1 Sam. 14. 32. 33. 34. Of this point the Hebrewes have these rules It is commanded that who so will eat the flesh of any cattell wild beast or fowle it be slaine and afterward eaten He that slayeth blesseth God first who sanctifieth us by his commandements and hath given a charge concerning the slaying And it is unlawfull to eat of that which is slaine all the while that it doth tremble And who so eateth thereof before the soule the life bee gone out transgresseth Fishes and Locusts there is no need to slay them but the catching of them maketh them lawfull Behold hee saith in Numb 11. 22. Shall the flockes and the herds be slaine for them to suffice them or shall all the fishes of the sea be gathered for them The gathering of the fish is as the fleying of the beasts So of the Locusts there is mentioned their gathering onely Esa. 33. 4. that if any of them dye in the water they may be eaten yea it is lawfull to eat them alive The place where the beast must be slaine is the necke The instrument to slay it with may be any knife of metall or of stone or of glasse and the like cutting things which are sharpe and have no gap in them It is lawfull to slay in all places without the court of the Sanctuarie for within the court they slay but the holy things of the altar onely common beasts or fowles may not bee slaine within the court Deut. 12. 14. 15. So that which is slaine out of the place which God hath chosen is lawfull to be eaten in any of the gates but hee that slayeth common things within the court that flesh is unlawfull to bee used but they bury it Any man may slay as the deafe or the foole or the childe c. if others looke that it bee slaine lawfully but if a knife fall of it selfe and slay though it be after the manner of slaying yet it is unlawfull for it is said THOV SHALT KILL Deut. 12. 21. so it must be slaine by mankinde Hee that slayeth a beast in the name of a sacrifice for a vow or a sin-offring which he oweth it is unlawfull to be eaten c. Maim in Shecbitah 〈◊〉 1. and 2. c. The taking of beasts and birds by hunting may signifie the converting of sinners by the preaching of the Gospell as the catching of fishes is applied to the catching of men Luk. 5. 9. 10. And as Peter when hee was called to preach the word unto and communicate with the Gentiles was bidden in a vision to kill beasts and eat Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood seemeth to figure out the mortifying of sinners by the word of God and burying of the old man naturall sinfull life after which communion with them is lawfull Rom. 6. 2. 3. 4. cover it with dust the Greeke translateth earth shall cover it The covering of blood is in use they say both within the land of Israel and without the land of common beasts but not of the sanctified Thalmud in Cholin c. 6. This taught a reverend regard which they should have of the soule or life of the beast which was in the blood that it should bee buried with a kinde of honour for buriall is honourable Eccles. 6. 3. It also shewed the lawfulnesse of killing these creatures for food that their blood being covered should not be imputed unto them of God as appeareth by the contrary Iob 16. 18. O earth cover not thou my blood and Ezek. 24. 7. 8. Her blood is in the midst of her see set it upon the top of a Rocke shee poured it not upon the ground to cover it with dust that it might cause hot-wrath to come up to take vengeance c. where blood not covered signifieth a crying to God for vengeance The Hebrewes performed this charge carefully for in their canons it is said Wee are commanded to cover the blood of the cleane beast or cleane fowle that is slaine Leviticus 17. 13. Therefore wee are bound to blesse before the covering of 〈◊〉 Blessed art thou O Lord our God King eternall which hath sanctified us by his commandements and give us a charge to cover the blood Hee that killeth fowle and many sorts of wilde beasts in one place blesse◠with one blessing for them all and maketh one cov 〈…〉 of all their blood If the blood bee mixt with water if there be in it the appearance of blood it ought to bee covered otherwise it is free c. If the blood for suncke into the ground yet if the signe or marke th 〈…〉 of may be discerned it ought to be
Sol Iarchi expoundeth it Prepare yourselvâ—s for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ— meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâ—sa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred 〈…〉 worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or 〈◊〉 and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saâ—â— unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ„ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâ—isus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
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
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
their foolish despising of the Lord forementioned v. 15. The Iewes understand these things of the Chaldeans which caried them captive and so grieved them because it is written Behold the land of the Chaldeans this was not a people c. Esay 23. 13. But the Apostles exposition is heavenly shewing therejection of the Iewes for refusing Christ and calling of the Gentiles esteemed of them fooles for which the Iewes were angry as appeareth by Rom. 11. 14. 1 Thess. 2. 15 16. which Gentiles are called foolish because they were carried away after dumbe idols 1 Cor. 12. 2. Whereupon it is said They are altogether brutish and foolish the stocke is a doctrine of vanities Ier. 10. 8. They became vaine in their imaginations and their foolish heart was darkened professing themselves to be wise they became fooles Rom. 1. 21 22. Vers. 22. kindled in mine anger or burneth from mine anger or through my nostrill that is by the breath thereof By fire is meant Gods fiery judgments which by the enemy drought blasting and otherwaies he would bring upon their land Amos 2. 2 5. So in Ezek. 30. 8. God saith hee will set a fire in Egypt which the Chaldee there expoundeth peoples strong as fire but here the Chaldee translateth For an East winde strong as fire commeth forth from before me in anger As before God withdrew his good things from them so now hee threatneth to inflict evils upon their land and upon their persons the lowest hell or the hell of lownesse that is the lowest part of the earth for so Sheol or Hell here and often meaneth as Num. 16. 30 32 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire which should burne downeward even to the middest of the earth the earth or the land wherein Israel dwelt which should be wasted with war drought c. that no man should dwel no fruits should grow thereon for God turneth springs of waters into dry ground a fruitfull land into saltnesse or barrennesse for the wickednesse of them that dwell therein Psal. 107. 33 34. So upon the famine in Israel the Prophet complaineth The fire hath devoured the pastures of the wildernesse and the flame hath burnt all the trees of the field Ioel 1. 4 19. foundations of the mounts that is the strongest places of the land Ierusalem it selfe founded on the holy mountaines was destroyed by the fire of Gods wrath Amos 2. 5. Lament 2. 1 2 3. So it is said The Lord hath kindled a fire in Sion and it hath devoured the foundations thereof Lam. 4. 11. Vers. 23. I will heap or will adde I will consume will spend evils on them the Greeke saith I will gather together evils against them These plagues concerne the people as the former did their land arrowes that is plagues that shall come suddenly and swiftly Zach. 9. 14. Arrowes meane plagues of all sorts as the Scriptures mention the evill arrowes of famine Ezek. 5. 16. of pestilence Psal. 91. 5. and other sicknesses Psal. 38. 2 3. Iob 6. 4. of warres Ier. 50. 14. of thunder lightning c. 2 Sam. 22. 14 15. And among the Gentiles this phrase was used as the pestilence is called an evill arrow by Homer in Iliad 1. Vers. 24. burnt in Greeke consumed Moses useth a word not elsewhere found in Hebrew but in the Chaldee it signifieth to heat or burne and so it may intimate their destruction by the Chaldeans at what time they were so burnt with famine that their visages were blacke as a cole their skin clave to their bones Lament 4. 8. Others translate it filled or mested so it answereth to their sinne who had filled themselves and kicked vers 15. and now for a punishment should bee filled with hunger This the Chaldee favoureth translating it blowne up or swollen with famine And this is the first evill arrow of famine as Ezek. 5. 16. the burning cole hereby the lightning or hot thunderbolt seemeth to be meant as in Psal. 78. 48. or the burning carbuncle a fiery ulcer on the body as in Habak 3. 5. this word is joyned with the pestilence Properly the word signifieth fiery coles Song 8. 6. figuratively it is applied to arrowes that flie Psal. 76. 4. The Greeke and Chaldee here expound it devoured with fowles bitter in Greeke incurable stinging plague in Hebrew Keteb which is the name of a deadly stinging disease joyned with the pestilence in Psal. 91. 6. which the Apostle translateth a sting in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there expoūdeth it But here the Greek calleth it the disease Opisthotonos which is a strange vehement disease in the necke when by the stiffenesse of the nerves or sinewes the necke is strained backward to the shoulders and killeth a man within foure daies as Cornel. Celsus sheweth in l. 4. c. 3. But it seemeth here to be more generall for the pest and other terrible sicknesses wherby God soone cutteth off the life of man with bitternesse The Chaldee expoundeth it evill spirits the teeth Hebr. the tooth of beasts wild beasts to devoure men and cattell see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents or creeping things wormes the Chaldee translateth it dragons that creepe in the dust The wild beasts kill by force wormes and serpents by secret subtilty Vers. 25. Without abroad out of the cities the sword of the enemy by warres bereave or rob to wit all sorts and sexes as after followeth Thus God threatneth his foure sore judgments mentioned in Ezek. 14. 21. Revel 6. 8. the sword and the famine and the evill beasts and the pestilence to cut off from them man and beast terrour inward terrours of conscience whereof see Iob 15. 20 24. terrours of death as Psal. 55. 5. and so the Chaldee translateth it dread of death meaning that they should even die through feare both the young man to wit shall be bereaved so all sorts shall be cut off with these judgements Vers. 26. scatter them into corners or drive them from corner to corner in Greeke disperse them in Chaldee destroy them Here God sheweth the measure of their punishments which though they deserved to have in all extremity yet hee would moderate in mercy Vers. 27. Were it not or but that I feare the wrath or provocation of the enemie God speaketh these things after the manner of men and in regard of his glory that the enemy should not blaspheme he would spare Israel from utter destruction So God pleadeth also with them in Ezek. 20. 13 14 21 22 44. behave themselves strangely or make strange of the matter deny and dissemble the truth of the thing which the Chaldee expoundeth magnifie themselves Compare Psal. 140. 8. Or it may meane the strange and inhumane dealing of the enemies against Israel Vers. 28. For they that is the Israelites as the next verse sheweth and it is a reason of the destruction which God thought to have brought upon
signifieth From is sometime put for unto by the interpretation of the Holy Ghost himselfe as from Baale of Iudah 2 Sam. 6. 2. is by another Prophet explained to Baalah 1 Chron. 13. 6. So the Deliverer shall come from or out of Sion Rom. 11. 26. is the same that hee shall come unto Sion Esay 59. 20. Min hashamajim from heaven 2 Chron. 6. 21. is El hashamajim unto or in heaven 1 King 8. 30. Thus Mikkedem is to the East or Eastward Gen. 13. 11. Mitstsâ—phon is Northward 1 Sam. 14. 5. and sundrie the like Sinai is a mountaine in Arabia Gal. 4. 25. where God gave his Law Exod. 19. from or out of that mountaine God came unto Israel and as the Chaldee interpreteth was revealed there unto them and from thence came with his people to conduct them towards Canaan Or came unto Sinai and to his people there And this is the first chiefe blessing unto Israel Gods Law Tabernacle Statutes and Iudgments given them at Sinai after which hee called them to journey towards the Land of promise Deut. 2. 6 7. rose up as the Sunne ariseth for of that rising the Hebrew word is properly used The Chaldee translateth it the brightnesse of his glory from Seir appeared unto us So Esaias prophesying grace to the Church saith The glory of Iehovah is risen as the Sunne upon thee And of the heavenly Ierusalem which Christ hath built it is said The Citie hath no need of the Sunne neither of the Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof Rev. 21. 23. from Seir the mountaine of the Edomites Deut. 2. 4. 5. As Israel compassed Edoms land they were stung with fiery serpents for their murmuring then God appointed the Brazen serpent a figure of Christ to be set up to heale them Num. 21 4. 9. And here was a second degree of grace whereby God shined unto them as he doth unto us by his Gospell after wee have beene under the Schoolemaster of his Law Rom. 7. 4 25. Gal. 3. 23 24 26. unto them or unto him meaning Israel therefore the Chaldee expoundeth it unto us shined forth or shined bright and cleare as the Sunne shineth in his strength This word is used for the cleare manifestation of Gods power in saving his people or punishing their enemies Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth hee hastened from mount Pharan the Chaldee hee was revealed in his might upon mount Paran Pharan or Paran the name of a mount and of the wildernesse of the Ismaelites Gen. 21. 21. thorow which Israel travelled Num. 10. 12. Neere it Moses by the Spirit of God explained the law more cleerly repeated this booke of Deuteron Deut. 1. 1 c. So the Prophet after speaketh the Holy one came from mount Pharan Selah Habak 3. 3. Some of the Hebrewes understand these things otherwise thus Hee rose up from Seir unto them that is to the sonnes of Esan that they might receive the Law but they would not From thence hee went to the sonnes of Ismael that they might receive it but they would not And then he came unto Israel R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place and R. Eliezer in Pirkei chap. 41. But unto us it sheweth the third degree of Gods grace who after wee are come unto Christ by faith doth sanctifie us by his Spirit informing us in his truth and waies and so prepareth us to enter into his heavenly rest as by Moses he prepared Israel to enter into the Land of Canaan Rom. 8. 2 3 11. Gal. 3. 2 14. and 4. 6. and 5. 16 18 of Saints Hebr. of sanctitie meaning spirits of sanctity which Ionathan in his Thargum expoundeth holy Angels So Stephen saith that Israel received the Law by thy disposition of Angels Act. 7. 53. and Paul calleth the Law the word spoken by Angels Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels Heb. 12. 22. which are all ministring spirits sent forth to minister for them who shall bee heires of salvation Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites as in v. 3. with whom or for whom God came from Sinai from his right hand to wit went or at his right hand was the fire of the Law or of the ordinance Hebr. Esh dath of which word Dath the Greekes borrowed their word Tatto to order or ordaine the Legall fire or the fiery Law and it is so called because the Lord spake those words out of the midst of the fine Deut. 5. 22. and to shew the nature and effect of the Law which is like fire Ier. 23. 29. The Greeke translateth it Angels Angels with him the Chaldee thus his right hand wrote out of the midst of fire the Law he gave unto us Answerable to this Legall fire is that fire of the Law of the Spirit which was given with cloven tongues like fire Act. 2. 3 4. The Hebrewes say by tradition that the Law appeared written with blacke fire upon white fire before the Lord. R. Moses Gerundens and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous Vnto us the fire of the Law is the Spirit of God whiles wee being baptized with the holy Spirit and with fire Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus made free from the Law of sinne and death Rom. 8. 2. Vers. 3. Yea the lover of the peoples that is yea or certainly hee loveth or thou O God lovest the peoples or protectest them The Hebrew Chobeb signifieth a loving embracing or hiding as in the bosome and so implyeth Love and Protection And the peoples are meant of the tribes of Israel as in Iudg. 5. 14. after thee Benjamin among thy peoples and in Act. 4. 27. the peoples of Israel The Greeke translateth And he spared his people the Chaldee yea he loved them for tribes that is of his love chose and disposed them to be tribes It may imply also the strangers converted unto God And now in Christ there is neither Iew nor Greeke neither bond nor free for we are all one in him Gal. 3. 28. all his Saints that is the Saints of Israel as the Chaldee expoundeth all the Saints of the house of Israel Or the Saints of God as in Psal. 34. 10. Feare Iehovah yee his Saints So his Saints may be used for thy Saints as his commandements Dan. 9. 4. for thy commandements see the notes on Deut. 5. 10. in thine hand in thy power and custody under thy guidance care and protection Hand is often for power so the Chaldee here translateth with power hee brought them out of Egypt and in the hand is under the guidance and direction Num. 4. 28 33. so the Greeke here translateth and all the sanctified ones are under thine hand It noteth the safety of Gods
by Gittith here may be meant either such instruments as were used by the posteritie of Obed-Edom the Gittite or that these Psalmes were made upon occasion of transporting Gods arke from the house of that Obed-Edom the history whereof is in 2 SaÌ„ 6. 6. 10. 11 12 c. or that these Psalmes were to be sung for praise of God at the Vintage when grapes were pressed And according to this the Greeke translateth it the wine-presses Or it may be the name of some musicall instrument and so the Chaldee Paraphrast translateth it To sing upon the harpe that came from Gath. Vers. 2. our Lord or our sustainers See the note on Psal. 2. 4 wondrous excellent or wondrous ample illustrious and magnificent The originall word signifieth ample or large and excellent withall cleare and splendent in glory The Greek turneth it wonderfull the Chaldee high and landable So in v. 10. name this word is often used for renowne or glory Gen. 6 4 Eccle. 7. 3. Phil. 2. 9. as on the contrary vile persons are called men without name Iob 30 8. Gods name is also used for his kingdome and Gospell Mat. 19. 29. compared with Luk. 18. 29. Mar. 10. 29. And this Psalme treateth of the spreading of Christs Kingdome and Gospell as after is manifested hast given that is put or set as I have given Isa. 42. 1. is by the Evangelist in Greeke I will put Mat. 12. 18. and in the Hebrew text as he hath given thee over them for king 2 Chr. 9. 8. for which is written in 1 Kings 10 9. he hath set or put It may also import a setting sure or stablishing as thou hast given thy people 1 Chr. 17. 22. that is thou hast stablished thy people 2 Sam. 7. 24. Here also is a grammatical change in the Hebrew to give for thou hast given glorious majestie venerable or praise-worthy glory The word Hodh is generall for any laudable grace or vertue for which one is celebrated reverenced and commended above or over or upon the heavens This phrase is used of God Num. 27. 20. where he willeth Moses to give of his glorious majestie upon Iosua and may have use in the mysticall applying of this Psalm to Christs kingdom as Mat. 21. 26. teacheth us heaven being also often used in Scripture for the Church of Christ Isa. 65. 17. and 66. 22. Rev. 21. 1. Vers. 3. hast founded that is firmely decreed appointed and consequently fitted and perfected as the Greeke katertiso which the Apostle useth signifieth Mat. 21. 16. So in Esth. 1. 8. the king had founded that is decreed appointed See also before Psal. 2. 2. strength that is strong praise for so this word seemeth often to be used as Ps. 29. 1. and 96. 7. and 118. 14. therefore the Greeke which the Apostle followeth Mat. 21. 16. translateth it praise This word strength or firmnesse may be taken for kingdome firmly strengthened as in this place so in Ps. 110. 2. and 86. 16. and 89. 11. to make cease that is put to silence or doe away abolish and destroy So after in Psal. 119. 119. and 89. 45. and 46. 10. selfe-avenger or him that avengeth himselfe the proud and mighty which will not suffer his honour or gaine to be diminished So Ps. 44. 17. This was fuâ—filled when children crying Hosanna to welcome Christ the chiefe Priests and Scribes disdained sought to destroy him but he stopped their mouthes by alleaging this Scripture Mat. 21. 15 16. Mark 11. 18. Gods people are taught though they suffer wrong not to avenge themselves but to give place unto wrath Rom. 12. 19. Vers. 5. what is sorry man to wit thus thinke I with my selfe what is man c. Here man is called Aenosh the name of Adams nephew Gen. 4. 26. which signifieth dolefull sorry sorrowfull wretched and sick incurably And this name is given to all men to put them in mind of their misery and mortality as Ps. 9. 21. let the heathens know that they be Aenosh son of Adam or of earthly man As before men are called Aenosh for their dolefull estate by sin so are they called Adam and sons of Adam that is earthly to put them in mind of their originall and end which were made of Adamah the earth even of the dust and to dust shall again return Gen. 27. and 3. â—9 Adam was the name both of man and woman Gen. 5. 2. and is also the name of all their children Ps. 22. 7. and 36. 7. and 39. 6. and in many other places See the note on Psal. 49 3. visitest him that is hast care of providest for and lookest to him The originall word thus largely signifieth and is used indifferently for visiting with favour as Ps. 65. 10. or with displeasure as Psal. 59. 6. Here it is meant for good for Gods providence is singular towards man and his visitation preserveth our spirit Iob 10. 12. Compare also herewith Psal. 144. 3. Iob 7. 17 18. Vers. 6. For thou madest him lesser or And thou madest him lack or Though thou madest him to want a little of the Gods a little The originall word signifieth either a little while Psal. 37. 10. or a little deale Ps. 37. â—6 1 Sam. 14. 29. The Greeke brachuti which the Apostle useth also signifieth both Act. 5. 34. Ioh. 6. 7. howbeit by his applying this to Christ he seemeth to meane a little or short time Heb. 2. 7. 9. than the Gods or than God but by Gods here is meant the Angels as the Apostle expoundeth it according both to the Greeke version Chaldee paraphrase And those heavenly spirits are for their office and service called Angels that is messengers but for their honorable dignity they are called Gods here in Ps 97. 7. the sons of God Iob 1. 6. 38. 7. The Princes of the earth are named Gods Psal. 82. 6. how much more may the Angels be called so that are Chiefe Princes Dan. 10. 13. and crownedst him This may be understood of man as he was first made in Gods image and Lord of the world Gen. 1. 26. but since the transgression it is peculiar to Christ and to Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalme thus We see Iesus crowned with glory and honour which was a little made lesser than the Angels through the suffering of death that by the grace of God he might taste death for all Hebr. 2. 9. Glory seemeth to respect inward vertues as wisdome holinesse c. and Honour for his outward good estate in ruling over the creatures as vers 7 8 9. comely honour The Hebrew hadar denoteth all honourable comelinesse honest grave adorned decencie Vers. 7. all didst thou set in the first creation God gave man rule over fishes fowles beasts and all that moveth on the earth Gen. 1. 26. but after for his sake and sinne the earth was cursed and he enjoyed it with sorrow Gen. 3. 17. But the Son
The Watchmen or The Keepers Warders These signifie the officers or Ministers of the Church and Citie of God for the Priests and Leviâ—es kept of old the watch for charge of the Lord Numb 3. 7. 8. So in Esay 62. 6 it is said I have set watchmen upon thy wals 〈◊〉 Ierusalem which shall never hold their peace day nor night c. found me It is not said thee sought thâ—m but they found her which phrase signifieth diligence rather on their part and 〈◊〉 thing unlooked for on hers So God is said to find his people in the wildernesse Deut. 32. 10. and afflictions doe find men as Psal. 116. 3. and 18. And this accordeth with the Watch-mens dutie to find out such as wander about the city in the nights After shee spâ—aketh of the like and more that the Watchmen found her and smoâ—e her c. Song 5. 7. Saw ye him She inquireth of them for Christ but here is no mention of any thing they said to her before nor of any answer they gave to her demand after It is problable by this their silence and her words following that they told her no tidings of her beloved Whether the fault were in them that they were such as are spoken of in Esa. 56. 10. blind watchmen dumbe dogs that could not barke or in her selfe that could not by the doctrine of the Ministers apprehend apply Christ unto her conscience and comfort Ver. 4. but a little or a very little meaning either time or distance of place passed from them so she stayed not with them because her beloved was not among them but continued seeking otherwhere For neither the society of brethren or Church or Ministers can comfort the afflicted conscience unlesse Christ himself be apprehended by faith but I found or untill I found here after much seeking without fainting or discouragement when meanes faile she findeth Christ to the Comfort of her conscience Thus the promise is fulfilled Seeke and yee shall find Mat. 7. 7. not let him goe or not leave him shewing herein Iakobs faith when he wrastled with the Angel Gen. 32. 26. I will not let thee go except thou blesse me This is done when the doctrines promises of the Gospel are by faith retained as it is said Take fast hold of instruction let her not goe Pro. 4. 13. my mothers house Hereby any chiefe City Politie or solemne place of assembly is signified 2 Sam. 20. 19. Esay 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Ierusalem which is above the mother of us all which is figured by Sarah the Freewoman and signifieth the new Testament or covenant of Grace Gal. 4. 24. 26. The house and chamber wherein she conceiveth us by the preaching of the Gospell is outwardly the Church 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth Rom. 10. 16. Gal. 4. 19. Thus by the Spirit she getteth unto her selfe more constant assurance of her election and salvation by Christ and by his presence through his Word Ordinances her state Church politie is set up and stablished So after in Song 8. 2. Vers. 5. I adjure you c. She having obtained Christ againe with constant purpose of heart to retaine him reneweth her contestation and charge of sanctification of life such as becommeth the Gospell and of patient suffering adversitie for his name that Christ bee not provoked by â—inne to leave his people For as Moses said unto Israel If ye turne away from after him hee will yet againe leave them in the wildernesse and yee shall destroy all this people Num. 32. 15. See the annotations on Song 2. 7. where this charge was first given in these same words Ver. 6. Who is this this woman speaking of the Church by the example of Israel who went up froÌ„ the wildernesse unto Canaan the promised inheritance Num. 10. 33. c. This seemeth to imply a new company oâ— state of a Church rising up in the world or it is the speech of strangers admiring the glory of the Spouse of Christ who was seene before of Christ by her faith and is now beholden of others by her order the two things most respected in the Church of God Collossians 2. 5. in which she marcheth through the widernesse of this world towards her heavenly rest So when Christ came riding into Ierusalem all the Citie was moved saying Who is this Mat. 21. 10. commeth up or ascendeth as the going into Aegypt is called a descending or going downe Genesis 42. 2. and 46. 3. 4. so the going out from thence is called ascending or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life is above to the wise that he may depart from hell beneath Pro. 15. 24. from the wildernesse the wildernesse of the land of Aegypt was a figure of the world as the Prophet teacheth us when he mentioneth the wildernesse of peoples Ezek. 20. 35. 36. So Christians are not of the world but he hath chosen them out of the world Ioh. 15. 19. pillars of smoake or vapours of smoake as the Holy Ghost translateth it in Greeke Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees such as the stature of the Church is likened unto in Song 7. 7. which are upright and tall like pillars and smoky vapours mounting upright are so called by similitude The Spouse of Christ is here likened to pillars of smoake because her journey tendeth right upward to heaven moved by the fire of Gods spirit And whereas in Ioel 2. 30. and Act. 2. 19. blood and fire and pillars of smoake are signes of Gods wrath against the contemners of his word and Church and smoke in the Scriptures is usually a signe of anger here also the like may bee implyed Againe as smoake is darke and hindereth from seeing and the cloudy pillar was darke to the Aegyptians Exo. 14. 20. so is the Church and glory thereof obscure unto the world by reason of her afflictions in this life which were resembled unto Abraham by a smoaking oven Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church who as a spirituall sacrifice ascendeth upto God on the Altar Christ by the fire of the spirit resolving the earthly matter to ashes remaining beneath and the other unto smoake mounting up unto God perfumed or becensed with Myrrh the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth betweene 〈◊〉 bâ—â—sts Song 1. â—3 whose death was like myrrh biâ—ter in tast lot of sweet smell with this she was perfumed by knowing him and the power of his resurrection the fellowship of his suffrings being made conformable unto his death Phil. 3. 10. And with the odour of this incense she is comforted according to the Proverbe Ointment and perfume rejoyce the heart Prov. 27. 9. and frankincense Myrrh was used in the holy anointing oile and frankincense in the
I in his eyes as one that findeth peace 〈…〉 on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver 〈◊〉 My Vineyard which is mine is before 〈…〉 ô So 〈◊〉 and two hundred to those that keepe the 〈◊〉 thereof Thou that dwellest in the gardens the companions attending to thy voice 〈◊〉 thou me to heare Hee my beloved and bee thou like to a Roe or to a 〈◊〉 of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâ—ch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a â—â—es likenes 〈◊〉 a yong Hart on 〈◊〉 of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ— nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To 〈◊〉 the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS