enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
out of the ground every tree desirable for sight and good for meat and the tree of life in the midst of the garden the tree of the knowledge of good and evill And a river went-out of Eden to water the garden and from thence it was parted and was to foure heads The name of the one Pison the same is it that compasseth the whole land of Havilah where there is gold And the gold of that land is good there is Bdelium and the Beryll stone And the name of the second river â—iâ—on the same is it that compasseth the whole land of Cush And the name of the third river Hiddekel the same is it that goeth to the east of Assyria and the fourth river is Euphrates And Iehovah God tooke the man and put him in the garden of Eden to till it and to keepe it And Iehovah God commanded the man saying of every tree of the garden eating thou maist eat But of the tree of the knowledge of good and evill thou maist not eat of it for in the day thou eatest of it dying thou shalt dye And Iehovah God said It is not good the man should bee himselfe alone I will make for him an helpe as before him And Iehovah God had formed out of the ground every beast of the field and every fowle of the heavens and brought them unto Adam to see what hee would call them and whatsoever Adam called each living soule that was the name thereof And Adam called names to all cattell and to the fowle of the heavens and to every beast of the field but for Adam hee found not an helpe as before him And Iehovah God caused a deepe sleep to fall upon Adam and he slept and he tooke one of his ribs and closed-up the flesh in the stead therof And Iehovah God builded the rib which he had taken from Adam to a woman and hee brought her unto Adam And Adam said This now is bone of my bones and flesh of my flesh she shall bee called Woman because she was taken out of Man Therefore shall a man leave his father and his mother and he shall cleave to his wife and they shall be one flesh And they were both of them naked Adam and his wife and they were not ashamed-of-themselves Annotations FInished or al-done perfected host or army called in Hebrew Saba which meaneth an army standing in order or battle ray The Greeke here translateth it garnishing or furniture Hereby is meant all creatures in the earth and heavens which stand as an army servants to the Lord Psal. 119. 91. and by him commanded Esay 45. 12. The Angels are of this army 1 King 22. 19. and are called the multitude of the heavenly host Luke 2. 13. 15. and they were by likelihood created with the heavens in the first day because those morning starres and sonnes of God did sing and shout when God laid and fastned the foundations of the earth Iob 38. 4. 6. 7. The stars and furniture of the visible heavens are also Gods host Esay 34. 4. Deut. 4. 19. and the starres in their courses fought against Sisera Judg. 5. 20. The Israelites comming out of Aegypt are called the Lords hosts Exodus 12. 41. Hereupon he is often named the Lord of hosts or of Sabaoth and the Apostles in Greek sometime keep the Hebrew name Lord of Sabaoth Rom. 9. 29. Iam. 5. 4. sometime they translate it Lord God Almighty Revel 4. 8. from Esa. 6. 3. Vers. 2. seventh day The Hebrew shebang from which the German word sieben and English seven are derived hath the signification of fulnesse and is a perfect and complete number after which we begin again with the first day of the weeke Therefore seven is used for many or a full number Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture set forth by the number of seven as in the feasts and sacrifices of Israel Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation See also Gen. 21. 31. The Greeke interpreters translated the sixt day for the seventh left the heathens should thinke mistaking the phrase that God wrought upon the Sabbath rested or sabbathised that is kept sabbath for of this Hebrew shebath it is called the Sabbath or Rest day God rested or ceased from making moe creatures Exod. 20. 11. Heb. 4. 3. though as touching the preserving ordering governing of the world the Father worketh hitherto and Christ worketh Ioh. 5. 17. Gods Sabbath was also his rejoycing in his workes Psal. 104. 31. and this the Chaldee paraphrast observed here saying and God delighted the seventh day in his worke which hee had made and rested This resting is spoken of God after the manner of men and implieth not any wearinesse in him for the Creator of the ends of the earth fainteth not neither is weary Esa. 40. 28. worke generally put for workes as the Apostle expounds it in Heb. 4. 4. Vers. 3. And God blessed in Exod. 20. 11. it is sayd Therefore God blessed that is because he him-selfe rested in the seventh day therefore he blessed and sanctified it unto man whereupon the Apostle reasoneth hee that is entred into his rest hee also hath ceased from his owne workes as God did from his Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge to bee a day of rest and holinesse of delight and of feasting vnto the world Exod. 20. 10. 11. Nehem. 9. 14. Esai 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning as were the other sixe which consisted of light and darknesse but this is all day or light figuring out our perpetuall joyes Esa. 60. 20. Zach. 14. 6. 7. Revel 21. 25. And so the Hebrew Doctors understand it of the world to come for in Breshith rabbah they say The blessing of the Lord it maketh rich Prov. 10. 22. this is the Sabbath day as it is written And God blessed the seventh day Gen. 2. 3. he calleth the Sabbath the Blessing of the Lord because it is receiued from the Blessing that is on high therefore hee sayth it maketh rich because it is the abundant wealth of the world c And if we expound the seventh day of the seventh thousand of yeares which is the world to come the exposition is and he blessed because in the seventh thousand all soules shall be bound in the bundell of life for there shall be there the augmentation of the Holy Ghost wherein we shall delight our selves and so our Rabbines of blessed memory have sayd in their Commentarie God blessed the seventh day the holy God blessed the world to come which beginneth in the seventh thousand of yeares Compare the last note on Gen. 1. 31. sanctified or hallowed that is separated it from common use and worke unto his owne service alone that it might be a
red-mould or earth because of it his body was created Gen. 2. 7. It was the name of the woman also Gen. 5. 2. and so of all mankind usually called Adam and Adams sonnes Gen. 9. 6. Psal. 11. 4. our image the image of the holy Trinity whereby man in nature knowledge righteousness holinesse glory c. resembled God his makers See Gen. 9. 6. I am 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say The excellent knowledge or reason that is found in the soule of man it is the forme of man and for this forme it is said Let us make man in our image c. R. Mos. Maimony in Misn. treat Iesudei hatorah chap 4. sect 8. Also this Image and likenesse is said to be in man for the understanding minde which is in him such as is not in other living creatures R. Menachem Rakanat on Gen. 1. The Heathens opinion agreed hereunto as Proclus saith The mind that is in us is an image of the first mind that is of God Man is also called of the Hebrewes Olam Hakaton of the Greekes Microcosmos that is A little world for the hath in him the beauty of thing without life even the chiefest as of the Sun Moon and Stars c. Eccles 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants Gen. 38. 11. and 49. 22. sense and sensible properties with beasts Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels 1 Sam. 14. 20. But the image of God in him excelleth all Letthem have that is man and woman with their posterity for if the root bee holy so are the branches Rom. 11. 16. Adam had Gods image and glory for him and his if hee had stood in his integrity but falling hee lost them from him and his Rom. 5. 12. 17. 18. 19. Howbeit in the dominion and glory of man and woman there is inequality 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13. Vers. 27. Created By reason of the excellency of man above all earthly things and of Gods image in him the name Creature is appropriated unto him as often in the Hebrew Doctors writings so by Christs and his Apostles every creature that is every man Mar. 16. 15. Coloss. 1. 23. So all living for all men Gen. 3. 20. because the most excellent life is in man male or a male and a female meaning one and not moe females for a male This beginning of mans creation Christ alledgeth against unlawful divorces and taking moe wives then one Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly it is often to be restrained unto one This the Scripture sheweth in repeating matters as a loase of bread and a flagon of wine 1 Chron. 16. 3. which another Prophet writeth thus one cake of bread and one flagon of wine 2 Sam. 6. 19. So the Law him shalt thou serve Deut. 6. 13. Christ restraineth to him onely Mat. 4. 10. Vers. 28. subdue it or keepe it in subjection the Greeke translateth exercise dominion over it Subduing meaneth such a prevailing and possessing as a master hath over servants Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man made a little lower then the Angels but crowned with glory and honor and set over the works of Gods hands David laudeth the Lord in Psal. 8. Vers. 31. everything or as the Greeke translateth all things very good or vehemently good and so pleasing and profitable see before in vers 4. This sheweth that sinne and evill was not of God or by the worke of his hands but came in after by the creature it selfe falling from God Eccles. 7. 31. the sixt day According to this number of dayes in the creation of the world the Hebrew Doctors haue guessed at the number of yeares that the world should continue they say it is a tradition of Rabbi Elias Six thousand yeeres shall the world be and then it shall bee destroyed Two thousand empty that is before the promise unto Abraham two thousand the Law the time of Circumcision and two thousand the dayes of Christ and for our iniquities say they which are many they that are past of them are past that is the yeeres are past and the Christ is not come Thalmudin Sanhedrin chapt Chelek This conjecture some doe the more regard both because it is a testimony that the Christ is long since come even by the Iewes owne tradition and because it is written one day is with the Lord as a thousand yeeres and a thousand yeeres as one day 2. Pet. 3. 8. We may compare with these six dayes the six ages of the world as they are manifestly distinguished in Scripture The first from Adam to Noes flood which was often generations this is called the old world 2 Pet. 2. 5. The second from the Flood unto Abraham which was also of ten generations at him the new Testament beginneth the genealogie of Christ Mat. 1. 1. 2. The third from Abraham to David fourteene generations The-fourth from David unto the captivitie of Babylon fourteene generations The fift from the captivitie of Babylon unto Christ fourteene generations all which are so reckned by the Holy Ghost in Mat. 1. 17. The sixt is the age after Christ called the last dayes Heb. 1. 2. the last time 1 Pet. 1. 20. 1. Ioh. 2. 18. after which remaineth the Rest or Sabbatisme for the people of God to begin at our Lords second comming and to continue for ever 1 Thessal 4. 16. 17. CHAPT II. The seventh day is sanctified for a Sabbath 4 The manner of the Creation 8 The planting of the Garden of Eden 10 and the River thereof 17 The tree of knowledge onely forbidden 19 Adam nameth the creatures 21 The making of Woman and institution of mariage ANd the heavens and the earth were finished and all the host of them And in the seventh day God had finished his worke which he had made and he rested in the seventh day from all his worke which he had made And God blessed the seventh day and sanctified it because in it hee had rested from all his worke which God had created and made These are the generations of the heavens and of the earth when they were created in the day that Iehovah God made the earth and the heavens And every plant of the field before it was in the earth and every herbe of the field before it grew-up for Iehovah God had not caused-it-to-raine upon the earth and there was not a man to till the ground And a myst went-up from the earth and watred the whole face of the earth And Iehovah God formed man dust of the earth and inspired his nostrills with the breath of life and man was a living soule And Iehovah God planted a garden in Eden eastward and there hee put the man whom he had formed And Iehovah God made to grow-up
all such shall perish in the time of their visitation Ier. 10. 15. and 51. 18. Of this the Hebrew Doctors also say when Israel came out of Egypt what did the holy blessed God he threw downe all the images of their abominations and they were broken in peeces Pirkei R Eliezer chapter 48. judgments the Greeke translateth it vengeance This was done that God might be knowne to be greater than all the gods Exod. 18. 11. and to avenge the corruption that Israel had gotten by the idols of Egypt Ezek. 20. 8. Vers. 13. passe or leape the Hebrew is pasach and this sheweth the reason of the name Pasch or Passeover and so Christ is called because his blood clenseth us from all sinne and delivereth us from wrath 1 Ioh. 1. 7. 1 Thes. 1. 10. The Greeke translateth I will protect you the Chaldee I will spare you and so in verse 27. to destruction Hebr. to corruption that is to be corrupted or destroyed by the destroyer as vers 23. V. 14. festivally keepe it implieth mirth joy for their deliverance hereby remembred see Ex. 5. 1. and at their feasts they were commanded to rejoyce and forbidden to mourne or weepe Deut. 16. 11. 15. Nehem. 8. 9. 12. everlasting statute Heb. statute of eternity meaning an eternall ordinance to be kept once a yeere al daies of their life till Christ became our Passeover since which time it is also kept eternally in remembrance of his death untill he come Deut. 16. 1. 3. 1 Corinth 5. 7. 8. and 11. 25. 26. Vers. 15. Seven daies after the paschall day for it was a distinct feast and commandement The Passeover was to be kept on the fourteenth day of the first moneth at even the feast of Vnlevened bread beganne the fifteenth day of the same moneth and lasted seven daies of which the first day and the last the seventh day were holy convocations wherein they might doe no servile worke as Moses plainely sheweth in Levit. 23. 5 6. 7. 8. The Passeover in the ages following might not be killed and eaten in any place but where the Lord did chuse to place his name there Deut. 16. 5. 6. 7. which afterward was in Ierusalem but the feast of Vnlevened bread the Hebrewes thought themselves bound to keep in every place where they dwelled if they could not be at Ierusalem And the eating of it they say depended not on the eating of the Passeover but was a commandement by it self Maimony treat of Leven and Unlevened bread chap. 6. 8. 1. Howbeit with the Passeover they might eat no leven as before is shewed in verse 8. It is unlawfull to eat Leven in the fourteenth day from mid day and upward which is from the beginning of the seventh houre of the day and who so eateth it at that time is to be beaten by the law for it is said in Deut. 16. 3. Thou shalt eat no leven with it meaning with the sacrifice of the Passeover This they have expounded thus Thou shalt not eat leven from the houre that the Passeover may be killed which is between the two evenings and that beginneth at mid-day Maimony ibidem c. 1. 〈◊〉 8. These seven daies wherein they might eat no Leven figured the whole time of our life which must be holy with the unlevened cakes of sincerity and truth 1 Corinth 5. 8. and with thankfull remembrance of our deliverance out of miseries as this unlevened bread is called the bread of affliction Deut. 16. 3. For seven is a full and perfect number of daies and the whole world was created therein see the notes on Gen. 2. 2. and Lev. 4. 7. cause to cease that is put away or abolish as the Greeke explaineth it The Hebrewes expound it thus that a man should abolish it in his â—eart and count it as dust and determine in his heart that he will have no leven at all within his power but whatsoever Leven is in his power it be as dust and as a thing whereof he will have no use at all And by the exposition of the Scribes he is to search after Leven in secret places and in corners and to finde it out and to bring it forth out of all the bounds of his habitation And so they search out and abolish Leven that night at the beginning of the night of the fourteenth day by the light of a candle out of all holes and corners c. And the putting away thereof was thus either they burnt is or broke it small and threw it into the winde or threw it into the sea Maimony treat of Leven chap. 2. S. 2. 3. and 3. 11. This ordinance the lewes carefully observed for in the day before they did eat the Passeover called the Preparation Ioh. 19. 14. the father of the familie with other men having lighted waxe candles searched all corners to purge out all the remnants and crums of Levened bread very diligently first blessing the Lord who sanctified them by his commandements and had bidden them put away Leven as is recorded in 〈◊〉 〈◊〉 treat of the Passeovers chap. 2. 〈◊〉 figured the putting away of wickednesse and malice out of our hearts and of wicked persons out of the Church 1 Corinth 5. 7. 8. 13. old L 〈…〉 Two words are used for Leven by Moses in this verse the one Seâ—r which hath the name of being left or remaining this we may cal old Leven as Paul speaketh in 1 Cor. 5. 7. The other Chamets so called of the sourexesse of the taste of it the Greekes by transplacing the letters call Leven Zumee These signified two sorts also of spirituall Leven the one hidden and secret which our Saviour saith is Hypocrisie Luke 12. 1. the other more open and apparent as false and corrupt Doctrine Matthew 16. 6. 12. evill manners as Malice and Wickednesse 1 Corinthians 5. 8. and wicked persons unto whom the Saints are opposed as being Unlevened-cakes 1 Corinthians 5. 6. 7. 13. So David calleth the malicious man and him that corrupteth the word of God and infecteth with errour a Levened person or Levener Psalme 71. 4. and the heart infected with errour and vexed with griefe is said to bee Levened Psalme 73. 21. Wherefore Leven was forbidden at the paschall Feast to leade men unto soundnesse in the faith of Christ and sincerity in all their conversation The footsteps of this Law remained among the heathens for the Flamen Dialis or Romane Priest might not by their cannons touch any levened meale Aul. Gellius book 8. chap. 15. and Plutarch in Quaest. Rom. scanneth the reason of it because Leven it selfe proceedeth from corruption and corrupteth also the meale with which it is mixed Now what Leven properly was the Hebrew Doctors shew thus Nothing is forbidden by the name of Levened bread in the Passeover but of five sorts of corne onely which are two sorts of wheat namely the common Wheat and the Rye and three sorts of Barley which are the common Barley and the Foxe eare
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
thousands that is the thousand generation of them that hate me or to my haters whereunto the Chald. addeth where the sons goe on to sin after their fathers For hereby they turne to be Gods enemies Mic. 2. 8. as they do love him that keepe his commandements v. 6. Verse 6. love me c. Love is first named as that from which the keeping of the commandements proceedeth Iohn 14. 15 for the end of the Commandement is Love out of a pure heart c. 1 Tim. 1. 5. and towards such as love him and keepe his commandements God keepeth covenant and mercy Daniel 9. 4. The Hebrew Doctors write Let not a man say loe I doe the Law and exercise my selfe in the wisedome thereof to the and that I may receive all the blessings that are written therein or that I may be worthy of life in the world that is to come and I will keepe mee from the transgressions which the Law warneth me of that I may bee delivered from the curses written in the Law or that I bee not cut off from the life of the world to come It is not meet to serve God after this manner For hee that serveth thus serveth of feare c. but hee that serveth of love exerciseth himselfe in the Law and walketh in the waies of wisedome not because of any thing in the world nor for feare of evill or that he may inherite good things but doth the truth because it is the truth c. And this is a very great dignitie which no wise man is worthy of and it was the dignity of Abraham our father whom the holy blessed God calleth his Lover or Friend Esay 41. 8. because he served him not but of Love And this is the dignitie which God commandeth us by the hand of Moses saying And thou shalt love the Lord thy God Deut. 6. 5. And at what time a man loveth the Lord with love convenient immediately hee will doe all the commandements out of love c. Maimony treat of Repentance c. 10. S. 1. 2. Verse 7. not take up to wit upon thy lippes or mouth as this phrase is opened in Psalme 16. 4. and 50. 16. that is not speake use or mention So to take up a proverbe Esay 14. 4. to take up a lamentation Ezek 26. 17. is to speake or utter the same The Chaldee restraineth it to one particular thou shalt not swears by the name c. and the Thargum called Ionathans thus My people the house of Israel Let not any of you sweare by the name of the Word of the LORD your God in vaine But though swearing be a principall thing here intended Esay 48. 1. yet the precept is more large forbidding all unreverent unholy use of Gods name in heart mouth oraction and commanding the fanctifying thereof as it is Holy and Reverend Matth. 6. 9. Psalme 111. 9. and to sweare by the same Deut. 6. 13. Name that whereby God hath made himselfe knowne as his titles and attributes Exod. 54. 56. 7. his Word Law Gospell Deut. 32. 3. Act. 9. 15. as the Law of Christ Esay 42. 4. inexpoundeth he his Name Matt. 12. 21. also prayer Gen. 4. 26. and Gods whole worship and all ordinances pertaining thereto Deut. c. 12. 5. Mal. 1. 〈◊〉 12. Mic. 4. 5. his sacraments Matth. â—8 â—8 19. censures 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion is comprised in this Name of God That as the second commandement teacheth us wherewith to serve the Lord so this third directeth us unto the holy use of all religion in heart profession action in vaine or to vanitie which word implyeth also falsitie as after in v. 16. and so it is used to denote false religion or idolatry Ier. 18. 15. Ion. 2. 9. false doctrine error and heresie Lam. 2. 14. Ezek. 13. 6. 7. but commonly vaine and fruitles speaking or doing whereof no good commeth Ps. 127. 1. 2. Esay 1. 13. Ier. 4. 30. and 6. 29. So two things chiefly are here forbidden the mentioning or using of Gods name in word or deed when it should not be used for that there is no just cause so to doe secondly the using of it amisse wheÌ„ duty bindeth us to use it with feare and holinesse As swearing when there is no cause of an oath Matt. 6. 34. and swearing falsly Levit. 19. 12. swearing and not performing 2 Chron. 36. 13. vowing and not paying Deuternomie 23. 21. vaine praying in respect of matter or manner Iob 35. 13 Matt. 6. 7. corruption in teaching or hearing the Word of God Ezek 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawfull arts superstition jesting profanenesse Deut. 18. 11. Esay 66. 5. abuse of the sacraments and holy mysteries Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiasticall censures Esay 66. 5. abuse of Lots Esth. 3. 7. Prov. 16. 33. hypocrisie in any religious worke Mat. 15. 7. 8. 9. and all unbeliefe Rom. 14. 23 Iam. 1. 6. a sinfull conversation whereby the name of God is blasphemed among the Gentiles Rom. 2. 24. with whatsoever else is contrary to the sanctifying of Gods name which on the other part is here commanded Lev. 22. 31. 32. The Hebr. Doctors say Whosoever transgresseth wittingly and without constraint any one of all the commandements spoken of in the Law with a contemptuous soule to provoke Gods anger loe this man polluteth the Name of God and if he transgresse in the presence of the men of Israel he polluteth the Name publikely Also whosoever separateth himselfe from transgression or doth that w ch is commanded not for any thing in the world nor for feere or dread nor for to seeke honor but for our blessed Creators sake as Ioseph the just refrained himselfe from his masters wife Gen. 39. 9. loe this man sanctifieth the Name of the Lord Maimonian Iesudei hatorah c. 5. S. 10. guiltlesse or cleare innocent that is he will not leave him unpunished so the phrase signifieth as is opened in 1 King 2. 9. but he shall be plagued in this world or in that which is to come as Tharg Ionathan paraphraseth the Lord will not hold him just or innocent in the great day of judgmeÌ„t V. 8. Remember Heb. To remember of w ch phrase see Exo. 13. 3. God speaketh thus of this commandement to note the importance of it for hereckoneth the breach of this precept as one of the greatest sins in Israel Ezek. 20. 12. 22. 8. 23. 38 c Likewise to signifie the antiquitie of it as being from the creation of the world Gen. 2. 2. 3. and for that it was to bee kept but one day in seven that when the time come it be not forgotten or neglected In repeating this law Moses saith Observe or keep the sabbath Deut. 5. 12. In Esa. 58. â—3 the Lord add 〈◊〉 two words 〈◊〉 〈◊〉 to call the Sabbath a Delight the
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
which is thy neighbours These words Iehovah spake unto all your assembly in the mount out of the middest of the fire of the cloud and of the thicke darknesse with a great voyce and he added no more and he wrote them on two tables of stones and gave them unto mee And it was when yee heard the voice out of the middest of the darknesse and the mountain burning with fire that yee came neere unto mee all the heads of your tribes and your Elders And yee said Behold Iehovah our God hath shewed us his glory and his greatnesse and wee have heard his voyce out of the middest of the fire this day wee have seene that God doth speake with man and hee liveth And now why should wee dye for this great fire will consume us if we adde to heare the voice of Iehovah our God any more then we shall dye For who is there of all flesh that hath heard the voice of the living God speaking out of the middest of the fire as wee have and lived Goe neere thou and heare all that Iehovah our God shall say and do thou speake unto us all that Iehovah our God shall speake unto thee and we will heare and do it And Iehovah heard the voyce of your words when yee spake unto me and Iehovah said unto me I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken Who will give that their heart may bee such in them to feare me and to keepe all my commandements all daies that it may bee well with them and with their sonnes for ever Goe say to them Get you againe into your rents But thou stand thou here with me and I will speake unto thee all the commandement and the statutes and the judgements which thou shalt teach them that they may doe them in the land which I give to them to possesse it And yee shall observe to doe as Iehovah your God hath commanded you yee shall not turne aside to the right hand or to the left You shall walke in all the way which Iehovah your God hath commanded you that yee may live and that it may bee well with you and yee may prolong your dayes in the land which yee shall possesse Annotations IN your eares that is in your hearing and to your understanding the Chaldee translateth it before you Here Moses purposing to repeat the ten commandements prepareth the eares and hearts of the people unto obedience to do or and doe see the notes on Gen. 2. 3. Vers. 2. stroke Heb. cut a covenant the reason of which phrase is shewed on Gen. 15. 18. in Horeb or at Choreb called also Sinai see Exod. 19. 20. and 24. 8. God though he might absolutely command yet vouchsafed to enter into covenant with his people that by mutuall stipulation and promises he might have not constrained but free and voluntarie obedience performed by them to his glory and their further good Vers. 3. fathers which are dead hereby all the Patriarchs unto Adam may be meant who had the promise of the covenant of Christ but the covenant of the Law came after as the Apostle observeth Gal. 3. 17. Or it may meane our fathers onely as Iarchi here expoundeth it such as died in the wildernesse after the Law was given See also Deut. 11. 2. even us or we are they which are here this day the Greeke translateth you are here all alive this day So the covenāt was yet fresh in memorie Also they had a greater benefit than their fathers for though the Law could not give the life yet was it a Schoolemaster unto Christ Gal. 3. 21. 24. Vers. 4. face to face that is openly clearely plainly as Exod. 33. 11. Gen. 32. 30. Deut. 34. 10. 1 Cor. 13. 12. opposed to the darke visions by which God before time revealed his will Vers. 5. I standing or stood as the Greeke translateth And I stood between the Lord which the Chaldee calleth the Word of the Lord. Thus the Law was given in the hand of a mediator Gal. 3. 19. for God and the people were not one by reason of their sinnes therefore they were afraid Vers. 6. servants in Greeke and Chaldee servitude God redeemed Israel not onely from outward slaverie but from the idolatrie of Egypt Ezak 20. 5. 9 and 〈◊〉 their gods 2 Sam. 7. 23. therefore he commanded them to have no other gods before his face See the annotations upon Exod. 20. where these commandements are more largely opened Vers. 7. any other gods or another god see the notes on Deut. 4. 7. Vers. 8. graven thing the Chaldee translateth it Image any the Greeke saith nor the likenesse of any thing The word or is in Exod. 20. 4. Vers. 10. his commandements or his commandement meaning all and every one of them or the whole Law in generall see the notes on vers 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate my commandements and so Moses wrote in Exod. 20. 6. but here he changeth the person as Daniel also in his prayer faith O Lord c. keeping covenant and mercie to them that love him to them that keepe his commandements Dan. 9. 4. We may also observe such changes in the other Prophets as to make him a name 2 Sam. 7. 23. for which in 1 Chron. 17. 21. is written to make thee a name so in 2 Sam. 14. 22. Vers. 12. Keepe or Observe for this in Exod. 20. 8. he said Remember as Iehovah c. this sentence is added more than in Exod. 20. 8. So againe in the fift commandement vers 16. And these two charges onely are affirmative all the other are prohibitions Vers. 14. Oxe c. these particulars are also here added for explanation as well as thou or even as thou This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants which were of the heathens that were round about them Lev. 25. 44. Vers. 15. to doe that is to celebrate the Greeke translateth to keepe the Sabbath day and to sanctifie it In Exod. 20. 11. the creation of the world is there rendred as a reason which is here omitted and the comming out of Egypt which seemeth to be on the Sabbath day is here made a reason of observing this day For it was a figure of deliverance out of spirituall bondage by Christ as is shewed upon Exodus and lo fit to bee meditated on upon the Sabbath Vers. 16. be well with thee or good may be done unto thee This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth in Ephes. 6. 3. but putteth it there in the first place changing the order of the words which the Scripture often doth as may be seene in 2 King 11. 8. compared with 2 Chron. 23. 7. Ioel
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
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
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
they finish wholly the reading of the law in one yeare beginning in the Sabbath which is after the feast of Tabernacles at the first section of Genesis in the second Sabbath at These are the generations of Noe in the third at The Lord said unto Abraham Gen. 12. 1. so they reade and goe on in this order till they have ended the Law at the feast of Tabernacles Maimony in Misn. treat of Prayer chap. 13. S. 1. Vers. 9. generations that is off-spring and things that did befall him and them so Gen. 25. 19. and 37. 2. and 2. 4. and 5. 2. just or righteous Noe is the first in the world that hath this title of just and as generally the just liveth by faith Rom. 1. 17. so of Noe the Apostle witnesseth he was made heyre of the justice which is by faith Heb. 11. 7. perfect or intire syncere of a simple plaine and upright cariage as justice usually respecteth faith so perfectnesse respecteth life and conversation in the heart of man Esay 38. 3. and in his wayes Psalm 119. 1. This is not meant of perfection in measure or degrees as being without all sinne Eccles. 7. 22. Iames 3. 2. 1. Ioh. 1. 8. but when men by the grace of God keepe themselves from their iniquity Psalm 18. 33. 24. and sinne hath not dominion in them Psal. 19. 14. The perfect man is opposed to the perverse and restlesse wicked Iob 9. 20. 22. in his generations that is among the men of the ages wherein he lived So generation Mat. 11. 16. and 12. 42. is expounded the men of that generation Luk. 7. 31. and 11. 31. walked with God that is by faith pleased and acceptably served God see the like before of Enoc Gen. 5. 22. The word may imply also administration in the office whereunto God had called him which was to be a preacher of justice 2 Pet. 2. 5. So the Hebrew Doctors say hee preached to the old world and faid Turne ye from your wayes and from your evill workes that the waters of the flood come not upon you and cut off the whole seed of the sonnes of Adam Pirke R. Eliezer ch 22. Vers. 11. the earth was corrupt that is the inhabitants of the earth see Gen. 11. 1. and so the earth it selfe for and through them as is shewed after in vers 12. 13. therefore both were destroyed together Corrupting is in speciall applyed to idolatry and depraving of Gods true service Exod. 32. 7. Deut. 32. 5. Iudg. 2. 19. as the people are said to doe corruptly 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places 2 King 15. 35. So idolatry was their chiefe corruption here as may also be gathered by Gen. 4. 26. see the annotations there before God that is openly and boldly in Gods sight as Gen. 10. 9. and in respect of his worship and law see Gen. 17. 1. violent wrong injurious and cruel dealing which seemeth to be chiefly meant of violating the duties towards men as the former word noted corruption of religion Gen. 49. 5. Ioel 3. 19. Obad. 1. 10. The Chaldee turneth it rapines or robberies Or by violent wrong violent and cruell men may bee understood as pride is used for proud men Ier. 50. 31. 32. sinne for sinfull men Prov. 13. 6. poverty for poore men 2 King 24. 14. and many the like Thus corruption encreased in the ecclesiasticall and politicall estate as it began in the domesticall Vers. 12. all flesh that is all men who are called flesh both for their frailty Psal. 71. 39. and corrupt unregenerate estate Gen. 6. 3. So flesh is expounded to be men and people Psal. 56. 5. 12. Esay 40. 5. 6. their way that is both their religion or faith for so a way often signifieth Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2. and their manners workes or course of life as elsewhere is mentioned the way of Kain for maliciousnesse Iude vers 11. the way of Balaam for covetousnesse 2 Pet. 2. 15. and sundry the like And of this way of the old world wherein wicked men did walke it is noted that God had filled their houses with good things but they said unto him depart from us they did eate they dranke they maried wives they were given in mariage untill the day that Noe entred into the Arke and the flood came and destroyed them all Iob 22. 15. 17. 18. Luke 17. 27. Vers. 13. An end is come that is the time of de 〈…〉 tion is at hand so Amos 8. 2. Ier. 51. 13. Ezek. 〈◊〉 2. 3. 6. from the face that is because or through them destroy or 〈◊〉 corrupting that is ready to corrupt or destroy Before the word was used for corrupting by sinne here for corrupting with punishment due for their sinne that is destroying So Gen. 18. 28. and 19. 13. and often in the Scriptures with the earth the Greeke saith and the earth which being given for a possession to the somes of Adam was also destroyed with them as in other particular judgements mens goods perished with them Gen. 19. Num. 16. 32. Ios. 7. 15. 24. Vers. 14. an Arke or Chest Coffin called in Hebrew Tebah and differeth from the Arke or Coffer which Moses made for Gods Sanctuary which was called Aron Exod. 25. 10. and served to keepe the Tables of Gods law Deut. 10. 2. 5. but this Arke Tebah was to keepe men and live things from the water as a ship used onely in this history and in Exod. 2. 3 The holy Ghost in Greeke expresseth them both by one word Kibotos an Ark Heb. 11. 7. and 9. 4. Heathen writers also make mention of this Arke but by another name Larnax that likewise is an Arke Plutarch de industr animal This Arke was a figure of Christs Church where into they that enter by saith are saved from the stood of Gods wrath of which grace Baptisme the answerable type is a signe and seale See 1 Pet. 3. 20. 21. Gopher trees The Chaldee paraphrafts make them a kind of Cedars the Scripture mentioneth not this word any other where But Gophrith is after used for sulphure or brimstone Gen. 19. 24. whereupon some thinke these to be Turpentine trees which beare sulphury b 〈…〉 yes and the wood is knowne to be fit for such an use nests that is little roomes or mansions as the Chaldee translateth for men beasts birds c. to be in severally So a nest is for a mansion Num. 24. 21. Obad. 4. pitch or plaister the Hebrew Copher which elsewhere is often used for covering and propitâ—â—ting of sinne making atonement and the like is onely here used for pitch or plaister there being two other proper words for such stuffe Exod. 2. 3. It figured the atonement made for the Church by Christ wherewith wee being by faith covered and plaistered the waters of Gods wrath enter not upon us Vers. 15. cubits or ells a cubit is the measure from the elbow to the fingers end
which he condemned the world and became heyre of the justice which is by faith Heb. 11. 7. did or made it namely the Arke and all things appointed him of God Wherefore the Greeke so translateth Noe did or made all things and oftentimes a thing set downe thus generally is to bee understood of all and every particular the holy Ghost so expounding as in a like case Exod. 25. 40. looke and make them after their patterne that is looke thou make all things after the patterne Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law that is Cursed be every one that continueth not in all things written in the booke of the Law Gal. 3. 10. and sundry the like according to all so not onely the things themselves but the manner of doing them was according to the commandement of God Like praise was for the worke of the Tabernacle Exod. 39. 43. and 40. 16. CHAP. VII 1 God commandeth Noe and his house to enter into the Arke with beasts and fowles 7 Noe and they goe in 12 It raineth forty dayes and forty nights 17 the waters beare up the Arke 18 and drowne the earth 21 All that were on the dry land dyed 23 save Noe and those with him 24 The waters prevaile an hundred and fifty dayes ANd Iehovah said unto Noe Enter thou and all thy house into the Ark for thee have I seene just before mee in this generation Of every cleane beast thou shalt take to thee seven and seven the male and his female and of the beast which is not cleane two the male and his female Also of the fowle of the heavens seven and seven the male and the female to keepe alive seed upon the face of all the earth For seven dayes hence I will cause-it-to raine upon the earth forty dayes and forty nights and will blot-out every living substance that I have made from upon the face of the earth And Noe did according to all that Iehovah commanded him And Noe was sixe hundred yeeres old and the Flood was waters upon the earth And Noe went in and his sonnes and his wife and his sonnes wives with him into the Arke because of the waters of the Flood Of the cleane beast and of the beast which was not cleane and of the fowl and of every thing that creepeth upon the earth Two and two went in unto Noe into the Ark the male and the female even as God had commanded Noe. And it was at the seventh of the dayes that the waters of the Flood were upon the earth In the yeere the sixe hundred yeere of the life of Noe in the second moneth in the seventeenth day of the moneth in the same day all the fountaines of the great deepe were broken-up and the windowes of the heavens were opened And the raine was upon the earth forty dayes and forty nights In this selfe same day entred Noe and Sem and Cham and Iapheth the sonnes of Noe and the wife of Noe and the three wives of his sonnes with them into the Ark. They and every beast after his kind and all the cattell after their kind and every creeping-thing that creepeth upon the earth after his kind and every fowle after his kind every bird of every wing And they went in unto Noe into the Ark two and two of all flesh which had in it the spirit of life And they that went in went in male and female of all flesh even as God had commanded him and Iehovah shut him in And the Flood was forty dayes upon the earth and the waters increased and bare-up the arke and it was lift-up from the earth And the waters prevailed and were increased greatly upon the earth and the arke went upon the face of the waters And the waters prevailed most exceedingly upon the earth and all the high mountaines that are under all the heavens were covered Fifteene cubits upwards did the waters prevaile and the mountaines were covered And all flesh that moved upon the earth gave up the ghost of fowle and of cattell and of beast and of every creeping-thing that creepeth upon the earth and every man All which had the breath of the spirit of life in his nostrils of all which was in the dry land they died And every living substance was blotted out which was upon the face of the earth from man unto cattell unto the creeping thing and unto the fowle of the heavens and they were blotted out from the earth and Noe onely remained and they that were with him in the arke And the waters prevailed upon the earth a hundred and fifty dayes Annotations ENter thou that is Betake thy selfe unto my tuition and providence who will save thee and thine from the wrath that commeth upon the world 2 Pet. 2. 5. A like speech is made unto the godly in Esa. 26. 20. just before me that is syncerely just by faith and so heyre of the justice which is by faith Heb. 11. 7. for no flesh is just before God by the workes of the Law Rom. 3. 20. Noc is also named a preacher of justice 2 Pet. 2. 5. The just before God are opposed to hypocrites which justifie themselves before men Luke 16. 15. Rom. 2. 29. in this generation that is among the men of this age which are called the world of ungodly ones 2 Pet. 2. 5. See Gen. 6. 9. Vers. 2. of every cleâ—â—e beast Of these there were after by Moses law two sorts some cleane for men to eate in common use such as were all that parted the 〈…〉 two and chewed the cudd Lev. 11. 3. c. all other were uncleane And some that were clean for sacrifice to God which were either beeves or sheepe or goats Lev. 1. 2. 10. So of fowles many were counted cleane for mans meat Lev. 11. 13. 21. c. but for sacrifice to the Lord onely turâ—le doves and pigeons Lev. 1. 14. And all these sacrifices Abram offered Gen. 15. 9. and of every cleane beast and cleane fowle Noe offered a burnt offering after hee came out of the Arke Gen. 8. 20. wherefore by cleane beasts here such onely seeme to be meant as were sanctified of God for sacrifice which ordinances as appeareth were revealed of God to the Fathers from the beginning as divers others after written by Moses as clensing of mens persons and garments Gen. 35. 2. paying of tythes to the Priests Gen. 14. 20. offering of first fruits Gen. 4. 3. 4. and the like As for civill use all beasts seeme to be cleane to the sonnes of Noe for meat by that law in Gen. 9. 3. see the notes there By nature all Gods creatures are good Gen. 1. 31. and there is nothing uncleane of it selfe Rom. 14. 14. but onely by the institution of God to teach men holinesse and obedience Act. 10. 15. Lev. 11. 44. 45. and seven Hebr. seven seven that is by sevens or seven of each sort so after two two vers 9.
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
to weet after that Abrams father was dead Acts 7. 4. Thus God was he that redeemed Abram Esay 29. 22. Goe thou or Goe for thy selfe signifie in that though no other would yet he should for his own good get him out from that idolatrous place So God calleth al from such estate Rev. 18. 4. from thy land or out of thy country that wherein he now dwelt in Charran which was in the same land of Mesopotamia that Vr stood in Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan by Charonaph that is wrathfull anger R. Menachem on Gen. 12. as if hee were now to depart from the place of wrath So wee which by nature were children of wrath Eph. 2. 3. are called and chosen of Christ out of this world and from worldly corruption Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come 1 Thes. 1. 10. thy kinred to weet Nachor and the rest excepting Lot For although there is no expresse mention of Nachor among others that went with Thara from Vr in Gen. 11. 31. yet it appeareth by the history following that Nachor went so farre as Padan Aram in Mesopotamia and there setled so that it was after called Nachors City Gen. 25. 20. and 24. 10. 15. and the same was Charran Gen. 28. 2. 10. and there was Abrams kinred and country here spoken of Gen. 24. 4. fathers house for the father Thararah being dead his houshold as it seemeth would goe no further but stayed there with Nachor and onely Lot and his house went with Abram as the fourth verse and history following doth confirme So Tharahs house and Nachor left following of God and turned againe to idolatry as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all to follow him Luke 14. 26. 27. and so the Spirit saith to the Church forget thy people and thy fathers house Psal. 45. 11. will shew thee that is the land of Canaan verse 5. but God here nameth it not for more proofe of Abrams faith and obedience For as he raised up this man of justice from the east so called he him to his foot that is to follow him and his direction Esay 41. 2. Exod. 11. 8. But under this earthly inheritance was typed an heavenly which Abram looked for Heb. 11. 9. 10. And in Salem a city of Canaan Melchisedek raigned and was Priest of the most high God and blessed Abram Gen. 14. 18. 19. Vers. 2. a great or to a great nation that is to become the father of a great nation see Gen. 2. 7. and 17. 4. Of this promise there was no visible hope because Sarai his wife being 65 yeere old was barren Gen. 11. 30. for which Abram complained Gen. 15. 2. 3. But under this promised Nation was implyed also a spirituall seed of faithfull people Rom. 4. 11. 12. Gal. 3. 7. blesse thee in all things both earthly Gen. 24. 1. 35. and heavenly Gal. 3. 14. Ephes. 1. 3. Gods blessing is his favour and thereupon an abundant multiplication of all good things on the contrary his curse is both the depriving of good and heaping of evill things upon them whom he hateth and punisheth Lament 3. 65. 66. thy name which is better then a good ointment then great riches Eccl. 7. 3. Prov. 22. 1. So God made David a great name 2 Sam. 7. 9. be thou that is thou shalt be as the Greeke translateth it but this mannner of speech is more vehement as whereby God commandeth the blessing Psal. 13. 33. So Psal. 128. 5. 6. See thou Vers. 3. that speaketh thee-evill or curseth thee but here are two words used and this first signifieth evill speaking with light esteeme or vile contempt and dishonour Cursing also signifieth evil-speaking by men as Paul sheweth Act. 23. 5. from Exod. 22. 28. The like blessing Isaak pronounced unto Iaakob Gen. 27. 29. and Balaam to Israel Num. 24. 9. in thee that is in thy seed Christ who shall come of thee according to the flesh Gen. 22. 18. For Christ was sent of God to blesse us in turning every one of us from our iniquities Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram Gal. 3. 8. And this covenant confirmed before of God in Christ is observed to bee foure hundred thirty yeeres before the Law and could not by the Law be disanulled because God gave it him by promise Gal. 3. 17. 18. Vers. 4. went By faith Abraham being called did obey to goe out unto a place which hee should after receive for an inheritance and he went-out not knowing whither he should come Heb. 11. 8. old Hebr. sonne of five yeeres and seventy yeeres that is going in his 75 yeere See Gen. 5. 32. And his father Tharah being two hundred and five yeeres old when he dyed it appeareth that he begat Abram at 130 yeeres and so not hee but Haran was begotten at Tharahs 70 yeere Gen. 11. 26. Abram after an 100 yeeres pilgrimage more died Gen. 25. 7. and Isaak his son then 75 y. old is left heire of Canaan Vers. 5. substance or gathered-goods for of getting and gathering it hath the name and is a generall word for cattell money or other like goods the soules Hebr. the soule put for soules that is persons of men and women as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture So in the Hebrew text man 1 Chron. 10. 1. is put for men 1 Sam. 31. 1. wizard 2 Chron. 33. 6. for wizards 2 King 21. 6. See before Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth every soule As here soules so elsewhere flesh and spirit Act. 2. 17. 1. Iohn 4. 1. are put for the whole persons had made that is had gotten to weet into their possession as the Greeke manifesteth But this may be meant not onely of getting them to their service as 1 Sam. 8. 16 but also of winning them to the faith of God as the Chaldee paraphrast saith had subdued unto the law which is very probable by that example of his houshold souldiers Gen. 14. 14. and his commendation for teaching his house Gen. 18. 19. and their receiving the wound of circumcision Gen. 17. 23. So Thargum Ierusalemy also calleth these soules of proselytes or converts land of Canaan a country in Asia the lesse possessed by Canaan the son of Cham the son of Noe and his sonnes but for their wickednesse the land was to spue them out Levit. 18. 25 and it is now promised to be given to Abrams seed vers 7. and was thereupon called the land of promise Heb. 11. 9. a goodly country it was having water-brooks fountaines and springing depths mountaines and vallies and mines corne and wine and oyle honey other fruits it
20. Exod. 15. 23. Beer-lachai roi that is The well of him that liveth that seeth me The Chaldee expounds it The well whereat the Angell of life appeared This name was given it for a memoriall of Gods mercy to all posterity with whom is the well of life and in whose light we see light Psal. 36. 10. Kadesh called also Kadesh-barnea Numb 32. 8. and 13. 27. Bered in Greeke Barad wee find it not elsewhere The Chaldee calleth it Chagra Vers. 15. Abram called by this it appeareth that Hagar beleeved and obeyed the Angels word and returned to Abrams house who in likelihood upon her relation gave his sonne the name appointed by the Angell So Ismael is the first man in the world whose name was given him of God before he was borne Vers. 16. old Hebr. sonne of 86 yeeres see Gen. 5. 32. Thus long Abram had lived altogether childlesse and yet he waited 14 yeeres moe before the child of promise was borne Gen. 21. 5. and for the space of thirteene yeeres after this God keepeth silence and the Scripture mentioneth no speech at all of God unto Abram so exercised hee the faith and patience of his servant and taught him that the fleshly generation commeth in time before the spirituall for that is first which is naturall and afterward that which is spirituall 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai till the promised seed was come and then Ismael was put away with his mother Gen. 21. 10. 14. even so the service of the Law is needful for the Church till Christ be come and formed in us and we by him doe bring forth fruit unto God Rom. 7. 4. Gal. 4. 1. 5. 19. 31. CHAP. XVII 1 God reneweth his covenant with Abram 5 changeth his name into Abraham in token of a greater blessing 10 and instituted the covenant of Circumcision 15 Sarai her name is changed into Sarah and she blessed 17 Isaak is promised 23 Abraham and Ismael and all the males in Abrahams house are circumcised ANd Abram was ninety yeeres and nine yeeres old and Iehovah appeared unto Abraham and said unto him I am God Almighty walke thou before me and bee thou perfect And I will give my covenant betweene mee and thee and will multiply thee in very much abundance And Abram fell upon his face and God spake with him saying As for me behold my covenant is with thee and thou shalt be a father of a multitude of nations And thy name shall not any more bee called Abram but thy name shall bee Abraham for a father of a multitude of nations have I given thee to be And I will make thee fruitfull in very much abundance and will give thee to become nations and Kings shall come out of thee And I will establish my covenant betweene mee and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee And I will give unto thee and to thy seed after thee the land of thy sojournings all the land of Canaan for an everlasting-firme-possession and I will bee a God unto them And God sayd unto Abraham and thou shalt keepe my Covenant thou and thy seed after thee in their generations This is my covenant which yee shall keepe betweene me and you and thy seed after thee that every male among you be circumcised And ye shall circumcise the flesh of your superfluous-foreskin and it shall be for a signe of the covenant betweene me and you And a sonne of eight dayes shall be circumcised among you every male in your generations the child of the house and hee that is bought with money of any strangers sonne which is not of thy seed The child of thy house and he that is bought with thy mony shall be circumcised with circumcision and my covenant shall bee in your flesh for an everlasting covenant And the uncircumcised male whose flesh of his superfluous fore-skinne shall not bee circumcised that soule shall even be cut-off from his peoples hee hath broken by covenant And God said unto Abraham Sarai thy wife thou shalt not call her name Sarai but Sarah shall her name be And I will blesse her and will give thee a sonne also of her and I will blesse her and she shall be to nations Kings of peoples shall bee of her And Abraham fell upon his face and laughed and he said in his heart shall a child be borne to him that is an hundred yeeres old and shall Sarah that is ninety yeeres old beare And Abraham sayd unto God O that Ismael might live before thee And God said In deed Sarah thy wife shall beare thee a son and thou shalt call his name Isaak and I will establish my covenant with him for an everlasting covenant to his seed after him And for Ismael I have heard thee behold I bless him and will make him fruitfull and will multiply him in very much abundance twelve Princes shall he beget and I will give him to be a great nation But my covenant will I establish with Isaak whom Sarah shal beare unto thee at this set time in the yeere next after And he made an end of speaking with him and God went up from Abraham And Abraham tooke Ismael his sonne and all the children of his house and all that were bought with his money every male among the men of Abrahams house and he circumcised the flesh of their superfluous-foreskin in this selfesame day as God had spoken with him And Abraham was ninety and nine yeeres old when hee was circumcised in the flesh of his superfluous-foreskin And Ismael his sonne was thirteen yeeres old when he was circumcised in the flesh of his superfluous-foreskinne In this selfe same day was Abraham circumcised and Ismael his sonne And all the men of his house children of the house and the bought with money of the strangers son they were circumcised with him Annotations OLd Hebr. sonne of 99 yeeres that is going in his 99 yeere see Gen. 5. 32. and the last note of the former chapter Almighty or Alsufficient in Hebrew Shaddai that is he who is or hath sufficiency or most abundant and able to goe through all things both in mercy and judgement to which the Scripture hath reference when it saith Shod destruction shall come from Shaddai the Almighty Esay 13. 6. Walke thou or walke pleasingly as the Greeke translation implyeth see the notes on Gen. 5. 22. The Chaldee translateth it Serve thou This walking comprehendeth both true faith Heb. 11. 5. 6. and carefull obedience to Gods commandements Wherefore that which is writen 1 King 8. 25. to walke before me as thou hast walked before me is expounded in 2 Chron. 6. 16. to walke in my Law And this in Luke 1. 6. is explained to be all the commandements and ordinances of the Lord. perfect or intyre upright and as the Greek saith unblameable See Gen. 6. 9. Vers.
him and let us keepe-alive seed of our father And they made their father drinke wine in that night also and the younger arose and lay with him and he knew not when shee lay downe or when shee arose And the two daughters of Lot were with child by their father And the firstborne bare a sonne and she called his name Moab he is the father of Moab unto this day And the yonger she also bare a sonne and called his name Ben-ammi he is the father of the sonnes of Ammon unto this day Annotations THere came two or the two Angels came called before men Gen. 18. 22. and so they seemed unto Lot who also entertained Angels unawares Heb. 13. 2. Compare this action of Lot with Abrahams Gen. 18. Vers. 2. my Lords so both Greeke and Chaldee also translate it the Hebrew Adonai being written otherwise then when it signifieth the Lord God see Gen. 18. 3. Nay The Angels as men humanely refused being sent also to view the manners of the people Gen. 18. 21. they would have abode in the streets indeed had not Lots importunacy made them doe otherwise So Christ made as if he would have gone further but constrained by the disciples hee stayed with them Luke 24. 28. 29. Vers. 3. pressed upon or was instant constrained so Luke 24. 29. a banquet or a drinking as both the Hebrew and Greeke words signifie for large drinking is used in banquets hereupon it is called the banquet of wine Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester that is to banquet Est. 7. 1. So Est. 3. 15. unleavened-cakes for hast because time suffered them not to be leavened See Exod. 12. 39. where the word cakes is expressed which here wanteth as on the contrary cakes were expressed in Gen. 18. 6. where unleavened is to be understood Vers. 4. from the utmost meaning from every quarter for the Hebrew often omitteth the repeating of the same word at the end for brevities sakes as 1 Chron. 17. 5. from tent to tent and from tabernacle where is againe to be understood unto tabernacle So here from utmost part to utmost part that is from all parts Sometime it is fully expressed as in Matth. 24. 31. from the end of heaven to the end thereof The Greeke here translateth all the people together Vers. 5. called unto Lot They were not ashamed to proclaime their owne filthinesse so God reproveth the Iewes they declare their sinnes as Sodom they hide them not Esay 3. 9. may know them that is may lye with them as Gen. 4. 2. which sense the Greeke version also giveth here Hereupon that horrible and unnaturall sin which the Scripture calleth lying with the male Lev. 18. 22. and 20. 13. is called Sodomy as being first practised in Sodom and the cities about it which God would therfore severely plague in this world and for ever as the Apostle writeth of Sodom and Gomorrah and the cities about them in like manner giving themselves to fornication and going after other flesh they are set forth for an example suffering the vengeance of eternall fire Iude vers 7. The Canaanites having fallen from God to idolatry Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse to dishonour their owne bodies betweene themselves and leaving the natural use of the womā to burn in lust one toward another men w t men doing that which is unseemly as Paul observeth in Rom. 1. 23. 24. 27. An example of like filthinesse fell out after this in Israel Iudg. 19. 22. c. Vers. 6. the doore two words are here used for a doore the first Pethach which is the open-place wherat he went out this latter deleth which is the doore that shutteth up the passage Vers. 7. my brethren thus he lovingly intreateth those wicked men respecting the common brotherhood of nature Act. 17. 26. Esay 58. 7. so David called the evill and wicked his brethren 1 Sam. 30. 23. Vers. 8. not knowne to weet by lying with the male as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here By this prostituting of his daughters Lot thought to avoid a greater evill but it is not lawfull to doe evill that good may come Rom. 3. 8. of my rafter or beame that is of my roofe or house made with rafters a part being put for the whole so the Greek hath under the roofe of my rafters but the Chaldee saith of my habitation Vers. 9. stand further or get thee a side as if they would consult of the matter But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine and will hee judging judge or hee will judging judge but the Greeke resolveth it into a question came he also to judge judgement This phrase doubling the word whereof see Gen. 2. 17. may also imply Lots often rebuking of them at other times for he was vexed with the lascivious conversation of those wicked men and dwelling among them in seeing and hearing tormented his just soule day after day with their unlawfull deeds 2 Pet. 7. 8. Vers. 11. with blindnesses or dazeled-blindnesse both of body and mind when the sight beames are confused and nothing can be seene as it is The word is not used but in this place and at another like accident in 2 King 6. 18. the plurall number noteth the greatnesse of the plague as extreameblindnesse Vers. 12. or thy sonnes in the Hebrew and is here for or as the Greeke also translateth it see Gen. 13. 8. Vers. 13. will destroy or are destroying Hebr. corrupting see Gen. 6. 13. that is we are about to destroy so v. 14. Vers. 14. were taking that is being betrothed were ready to take in mariage or had taken as the Greeke explaineth it If wee thus understand it then Lot had some daughters which perished with the Sodomites for onely two which were virgins escaped with him vers 8. 30. This also seemeth closely to be implyed in vers 15. goe-out The Hebrew word hath in it a pricke extraordinary noted also in the Hebrew margine which increaseth the signification as urging an hasty going-out The like is in Exod. 12. 31. Vers. 15. are found that is present The Chaldee addeth which are found faithfull with thee the Greek saith which thou havest But found is often used for present 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity that is the punishment for iniquity Hereupon is that usuall phrase of bearing iniquity for suffering punishment Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger to partake of the wickeds punishment if when God calleth they depart not from among them Compare Rev. 18. 4. Vers. 16. lingred or delayed distracted himselfe with much trouble and businesse the Greek translateth they were troubled David contrary wise delayed not to keepe Gods commands Psal. 119. 60. 〈◊〉 in the
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption frō the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they name it Seder an Order and denote it by a threefold S * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
was waterlesse Deut. 8. 15. it was called also mount Sinai Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing or of this vision there appearing Vers. 2. Angell This was Christ who in vers 6. calleth himselfe the God of Abraham named an Angell as before in Gen. 48. 16. therefore Moses blessing Israel mentioneth the good will of this dweller in the bush Deut. 33. 16. where the Chaldee paraphrast addeth him whose habitation is in heaven meaning God And other Rabbines acknowledged as much R. Menachem upon Exod. 3. saith his Angell in the opinion of some of our Rabbines was Michael and therefore hee saith the Angell of the Lord and saith not the Angell of God signifying the condition of mercies See also the notes on Gen. 32. 24. where Michael is shewed to bee Christ. Againe R. Menachem there alledgeth this Angell is that Angell the Redeemer which said to Iakob I am the God of Bethel this is he of whom it is said and the Angell of his presence saved them Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush In Hebrew Seneh whereupon the mount and wildernesse is called Sinai of the store of brambles that grew there or of this bush and vision So in Pirkei R. Eliezer c. 41. it is said from the beginning of the world this mount was called Horeb and when God appeared unto Moses out of the midst of the bramble-bush of the name of the bramble Seneh it was called Sinai consumed Hebr. eaten up in Greeke burnt up fire is usually said to eat that is to consume Lev. 6. 10. The flame is said to burne up the mountaines trees c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God Esa. 30. 30. Lam. 2. 3. But here God who is called a consuming fire Deut. 4. 24. consumeth not the bush a figure of the Church of Israel afflicted in Egypt but dwelleth with good will therein as Moses mentioneth the good will of him that dwelt in the bush Deut 33. 16. And so hath promised to Israel when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esa. 43. 2. This God himself openeth to Moses in vers 7. 8. and it agreeth with that vision shewed to Abraham in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision saying God dwelt in the bramble-bush and the bramble-bush was affliction anguish al thorns and briars And why dwelt hee in the midst of affliction and anguish but because he saw Israel in great affliction he also dwelt with them in the midst of affliction to confirme that which is said in Esa. 63. 9. In all their affliction it was afflicted Pirkei R. Eliezer c. 40. Verse 3. great sight or vision whereat Moses wondred and drew neere to consider it Act. 7. 34. not burnt the Ierusalemy Thargum addeth is greene and not burnt Vers. 4. unto him and what God said unto him the same he hath spoken to us as our Lord himselfe explaineth it Have ye not read that which was spoken unto you by God Mat. 22. 31. 32. And although God spake thus to Moses yet hee writing these things for the Church it is said that Moses shewed them and he called the Lord the God of Abraham Luke 20. 37. Vers. 5. thy shooes the putting off of shooes was used for a signe of giving up ones right unto another Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2â—4 and consequently of sanctification before God putting off uncleannesse as the change and washing of other garments also signified Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept that Moses in all humility and holinesse should now resigne up him-selfe unto God and service of him The like was commanded Iosua Ios. 5. 15. By Stephens relation GOD had manifested himselfe by the words following in the next verse before he commanded this thing see Act. 7. 32. 33. From this precept unto Moses the Iewes gathered a generall rule that whosoever standeth in the holy place must put off his shooes Pirkei R. Eliezer c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctuary they conclude that this belongeth to the reverence of it that no man come in there with his shooes on his feet Maimony in Beith habchirah or Temple c. 7. S. 1. 2 is holy ground Hebr. it is ground of holinesse sanctified by the presence and apparition of God who maketh the heavens earth and places where his glory is revealed to be holy and reverently to respected of his people Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured is called the holy mount 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle where God appeared except such and so sanctified as the law did appoint Lev. 16. 2. 3. c. Vers. 6. I am The word am is added by the Holy Ghost in Matth. 22. 32. though for brevity sake it is omitted here in the Hebrew and also in the Greeke Mark 11. 26. and often thorowout the Scriptures thy father the Holy Ghost expoundeth this thy fathers Act. 7. 32. and the words following confirme it See Gen. 3. 2. God of Abraham to whom the land of Canaan was first promised Gen. 12. 1. 7. the affliction of his seed in Egypt prophesied and the deliverance from the same now to be performed Gen. 15. 13. 16. Exod 3. 8. And because God is not the God of the dead but of the living our Saviour from this speech proveth that Abraham and others dead to the world yet lived unto God and their bodies should bee raised againe from the dead Matth. 22. 31. 32. Luk. 20. 37. 38. hid in Greeke turned away this hiding was in conscience of his owne infirmity and of Gods majestie so that Moses trembled and durst not behold Act. 7. 32. Elias covered his face with his mantle 1 King 19. 13. and the Seraphims covered theirs with their wings Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke so the Greeke also translateth it referring it to the last word feared It may also be Englished from looking or that he might not looke referring it to the former he hid his face For God the Chaldee translateth the glory of the Lord. Vers. 7. seeing I have seene that is I have surely seene the like phrase is in Gen. 2. 17. Gods seeing and hearing implied a mercifull regard and pittying of their miserie Psal. 106. 44. 45. Gen. 29. 32. therefore the people when they understood this gave thanks to God Exod. 4. 31. Some of the Hebrewes as the Zohar upon this place expounded it thus Seeing for
the good of Israel I have seene for vengeance upon those that oppresse them In this sense Zacharie said at his death The Lord see it and require it 2 Chron. 24. 22. their taskemasters or his taskmaster speaking of the people as of one man see the notes on Gen. 22. 17. Taskmasters here properly are Exactors and is generally used for such as require and exact either money as in 2 King 23. 35. or any debt Deut. 15. 2. or otherwise doe oppresse any Esa. 53. 7. Here the Greeke translateth it workmasters the Chaldee rulers They figured spirituall tyrants also from whom will deliver his people Esa. 9. 4. and 14. 2. and 60. 17. Vers. 8. am come downe to wit in this vision as the Chaldee translateth I doe appeare or am revealed See Gen. 11. 5. them Hebr. him that is the people The Greeke translateth it them so doth the Holy Ghost in Act. 7. 34. the hand that is the power and dominion as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies Luk. 1. 74. whereof this now was a type milke and honey under which all other blessings are comprehended there was no lacke of any thing Deut. 8. 7. 8. 9. Of this country see the notes on Gen. 12. 5. and as the land figured out a heavenly country so milke and honey signified spirituall blessings in Christ Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land is often mentioned by this phrase as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites upon the first view acknowledged it so to be Num. 13. â—â— and yeerely professed the same by Gods co 〈…〉 nt Deut. 26. 9. 15. Yet the rebellious despised it and called Egypt a land that floweth with milke and honey Num. 16. 13. 14. Canaanite that is as the Greeke and Chaldee translate Canaanites Chethites c. See Gen. 10. 16. and 15. 20. So after verse 17. Vers. 10. send thee The secret inspiration which Moses had before from God Exod. 2. 11. Acts 7. 25. is here become an open calling and full commission and hee whom the Israelites had refused saying who made thee a ruler and a judge the same did God send to be a ruler and deliverer by the hand of the Angel which appeared to him in the bramble-bush Act. 7. 35. This sending of Moses is also mentioned as a mercie of God Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh the Greeke addeth king of Egypt in Act. 7. 34. it is I will send thee into Egypt bring thou in Greeke thou shalt bring See the notes on Gen. 20. 7. Vers. 12. Certainly or Because I will be the Chaldee saith because my word shall be thine helpe this the present apparition of my glory in the bush which thou seest or this that followeth ye shall serve God at this mount The first was a signe to st engthen Moses in his businesse with Pharaoh Exod. 5. 22. 23. the latter to confirme him against the many rebellions of Israel mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this or by this mount This was fulfilled when at mount Sinai the law being given the tabernacle was made and sacrifice and other service performed unto God Exod. 19. and 25. c. which being a mount in the wildernesse in Arabia the worshippers children thereof were in bondage as was Agar and figured the old Testament and those under the same by Moses law Gal. 4. 24. 25. Now wee by Christ are not come thither but unto mount Sion where all the house of Israel and all in the land are to serve the Lord Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1. Vers. 13. what is his name This may imply after what manner and to what end God had now appeared whether for mercie or judgement For God by names manifesteth his workes as after appeareth in Exod. 6. 3. So the Hebrews teach in Elle shemoth rabba upon this place that when God judgeth his creatures hee is called Elohim God when he warreth against the wicked hee is called Sabaoth Lord of hosts when he doth mercie unto the world he is called Iehovah as in Exod. 34. 6. Iehovah Iehovah God mercifull and gracious Vers. 14. I am that I am The Hebrew Ehjeh asher ehjeh properly signifieth I will bee that I will be the Greek translateth I am he that Is. And God is called He that Is that was and that will bee Rev. 16. 5. where this name Ehjeh is opened as also the name Iehovah whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternall and unchangeable Being in himselfe before whom all nations are as nothing Esa. 40. 17. and the constant performing of all his words to be now and for ever that which he was before to Abraham Isaak and Iakob verse 15. So Iesus Christ yesterday and to day the same and for ever Heb. 13. 8. The Rabbines doe thus also explaine this name in Elle shemoth rabba upon this text The blessed God said â—â—to Moses say 〈◊〉 them 〈◊〉 have beene and I the same now and I the same 〈◊〉 time to come c. I 〈◊〉 or I will be hath sent c. The Chaldee paraphrase called Ionathans giveth both expositions I â—e that was and hereafter will be hath sent me unto you Vers. 15. my memoriall or the memoriall of mee that whereby I will be remembred and mentioned alwaies To this the Prophets referre us as in Hos. 12. 5. Iehovah God of hosts Iehovah is his memoriall and Iehovah thy name is for ever Iehovah thy memoriall is to generation and generation Ps. 135. 13. and 102. 13. and generation or of generation that is all generations or ages The Chaldee supplieth the word and as the Hebrew elsewhere doth in Psal. 135. 13. saying to every generation and generation Vers. 16. Elders or Senatours in Greeke the senate such were not onely aged men but teachers and governours of the people as among other nations See Gen. 50. 7. By the Elders things were orderly communicated with the multitude as Exod 12. 3. 21. and 19. 3. 7. visiting the Greeke translateth with visitation that is surely or carefully visited and that in mercy as Gen. 21. 1. Albeit from the word twise repeated some of the Hebrewes gather a visitation in mercy concerning Israel and a visitation in judgment concerning the Egyptians for their afflicting of Israel as was promised in Gen. 15. 14. R. Menachem on Exod. 3. Vers. 17. Egypt or the Egyptians as vers 8. and as the Greeke translateth here Canaanite that is Canaanites Chethites c. See verse 8. Vers. 18. met with us that is appeared unto us and so called and commanded us to offer him sacrifice Men are said to meet with God by praier and hee to meet them by appearing and speaking unto
33. Ios. 23. 13. 1 Sam. 18. 21. which here the Egyptians impute unto Moses whereas a snare is in the transgression of an evill man Prov. 29. 6. knowest thou the Greek interpreteth it or wouldest thou know Vers. 9. we have Hebr. to us is whereby is meant we have as is noted on Genes 12. 16. The word is is supplied here in the Greeke version feast of Iehovah so called because it was commanded by him Exod. 5. 1. and was to bee kept unto him as the Chaldee expounds it a feast before the Lord and as elsewhere it is said a feast unto Iehovah Exod. 32. 5. Vers. 10. so with you c. It is an imprecation or curse because he purposed not to let them goe but as God forced him to send them away so turned he his curse into a blessing to them Exod. 12. 30. 31. and 13. 21. 22. The Chaldee paraphraseth the Word of the Lord so be your help Here Satan who had before sought the death of Israels Infants Exod 1. seeketh to retaine them at lest in bondage and when he cannot hinder the redemption of the whole Church yet to hinder it in part So in Revel 12. 13. 17. when the Dragon could not hurt the woman he maketh warre with the remnant of her seede evill this word is used both for sinne and for the punishment of the same as Ierem. 18. 8. if they turne from their evill I will repent of the evill that I thought to doe unto them Both may be here implied by Pharaoh but the latter chiefly threatning more affliction if they left not off their intended course The Chaldee expoundeth it thus see how the evill which you thinke to doe sitteth before your faces he drove that is Pharaoh drove or caused them to be driven out of his presence Or he drove is put for they were driven see the notes on Gen. 16. 14. Vers. 13. over the land of Egypt the Greeke expoundeth it towards heaven the east winde which is a strong and violent winde with it God drove hacke the sea Exodus 13. 21. and by it his judgements are often signified Gen. 41. 7. Psalme 48. 8. Esay 27. 8. Ezek. 19. 12. Ier. 18. 17. Lâ—â—ustâ— or Grashoppers and with them caterpillers also as David sheweth in Psal. 105. 34. 35. and 78. 46. They are of Gods heavy judgements upon sinners Deut. 28. 38. 1 King 8. 37. and unto this eight plague of Egypt the army of Antichrist is resembled that tormented men Rev. 9. 3. 5. 7. c. Vers. 14. heavy both grievous for the hurt they did and for the multitude of them as the Greeke explaineth it many such Yet great judgements upon Israel are mentioned by Locusts Iocl 1. 2. 3. 4. and by humane writers it is said that in India there are some of three foot long Plinie booke 11. chapter 29. Vers. 15. the eye the face as verse 5. darkned that is hid and defaced and as the Greeke translâ—teth corrupted Vers. 17. death that is deadly plague so 2 King 4 40. death is in the pot Vers. 19. sea winde that is west winde as the Chaldee explaines it the Greeke saith from the sea For the maine sea lay westward see Genes 12. 8. fastened or pitched them in the Greeke and Chaldee translate cast them but the word meaneth that they were so throwne in as there to remaine and rise no more as when a Tent or other thing is pitched and fast nailed After this manner God often destroyeth Locusts in other places being taken up by heapes with the winde they fall into seas or lakes saith Plinie b 11. c. 29. red sea or weedy sea called in Hebrew the sea Suph which word signifieth sedge or sea-weedes that grew therein and whereof it seemeth it had the name see Exod. 2. 3. Ion. 2. 5. The Holy Ghost in Greeke calleth it Eruthran the Red sea Act. 7. 36. Heb. 11. 29. either of the red sand of that sea or red mountaines by it or of one Erythras a king as Strabo writeth in his 16. booke But the Latines called it Rubrum mâ—râ— that is the Redsea Plinie Hist b. 13. c. 25. Pomp. Mela. b. 3. chap. 7. and by that name it is usually knowne in these parts of the world In this sea Pharaoh himselfe with his armie were afterward drowned Exod. 14. Vers. 20. made strong that is hardned as the Greeke translateth see Exod. 4. 21. V. 21. there shal be or as the Gr. translateth let there be darknesse Of this plague also God warneth not Pharaoh before hand see Ex. 8. 16. that one may feele or â—nd â—e that is Pharaoh or every one shall feele meaning as the Gr. translateth it palpable darkenessâ— such as may hee felt with the hand for the thicknesse of the â—yre The Hebrew word signifieth soâ—etime to fâ—ele Iudg. 16. 26. sometime on the contrary to take away or remove Exod. 13. 22. in which latter sense the Chaldee paraphrase here expoundeth it after the darkenesse of the night is re 〈…〉 d meaning that the day should be turned to 〈…〉 Vers. 22. obscure darkenesse Hebr. darkenesse of 〈◊〉 that is most obscure blacke and thicke The Gr 〈…〉 sseth it by three words darkenesse 〈◊〉 〈◊〉 〈◊〉 darkenesse This ninth plague David celebrateth in Psal. 105. 28. and unto it the fift plague of the spirituall Egypt is compared Rev. 16. 10. where the kingdome of the Beast is full of darkenesse and men gnaw their tongues for paine A righteous judgement of God upon those that oppressed his people the light of the world Matth. 5. 14. and rebelled against the light as Iob 24. 13. Vers. 23. saw not neither by sunne or stars from above neither by fire beneath had they any light So the light of the wicked shall be put out and the sparke of his fire shall not shine the light shall bee darke in his tabernacle Iob 18. 5. 6. from his place or from under him the Greek translateth from his bed Thus in them the saying was fulfilled the wicked shall bee silent in darkenesse 1 Sam. 2. 9. was light so they had beene freed from former plagues see Exodus 9. 26. and God promiseth like mercie to his Church by the Gospell saying Arise thou bee inlightned for thy light is come c. darkenesse shall cover the earth and grosse darkenesse the peoples but Iehovah shall arise upon thee c. Esay 60. 1. 2. Vers. 25. doe sacrifice or offer The word sacrifice here understood is elsewhere expressed as in 1 King 12. 27. and when the word doe or make is joyned with sacrifices as in this place it signifieth to offer as Levit. 9. 7. 22. and 16. 9. Exodus 29. 36. 39. 41. 42. Vers. 26. not an hoofe not any thing saith the Chaldee Thus Iakob went before out of Mesopotamia into Canaan with all his cattell and substance Gen. 31. 18. And Moses constancie to keep the commandement of God unto the smallest things in every particular is an example of the
his death Galath 3. 13. Ierem. 4 4. Lament 1. 13. and 2. 4. This charge to rost it with fire the Iew Doctors observed precisely holding it unlawfull to bake it any manner of way also to heat a furnace and taking away all the fire to hang the Lambe therein and so â—ost it or the like they say was unlawfull Maimony Korban Pesach chapter 8. S. 9. 10. the purtâ—nance or the inward meaning that the Lambe must bee roasted all and whole not cut into peeces To signifie our full Communion with Christ whole and undivided 1 Cor. 1. 13. 30. Gal. 2. 20. Vers. 10. till the morning they were to eat up all if they could at that meale To teach care for the present injoying of Christ by faith and of his whole covenant without delay For by the morning the change of our estate is often signified Psalme 30. 6. Esay 17. 14. 2 Kings 19. 35. for our sleepe is an image of death And the Iewes have recorded that though it was lawfull to eat all the night long till the day dawning yet might none of the company eat againe after hee had slept though it were in the beginning of the night Maimony Korban Pesach chapter 8. S. 14. So Manna might not be left till the morning Exodus 16. 19. nor some other sacrifices Lev. 22. 30. burne that so it might be consumed and such was the law for other sacrifices which by being reserved over-long were made abhominable to bee eaten and must therefore be burned Lev. 7. 15. 18. 19. 6. 7. So flesh of the sacrifices that touched any uncleane thing might not be eaten but burnt Levit. 7. 19. Hereby also God might teach Israel that when the morning the time of grace in Christ is come there should be no longer reservation of those legall shadowes which should haue their accomplishment and end at our Lords death and bee condemned as unlawfull as if they were burned by the fire of GODS Word and Spirit Colossians 2. 16. 17. Gal. 4. 9. 10. 11. Hebr. 13. 9. 10. And so the Prophets fore-told that the daies should come when it should no more be said The Lord liveth which brought up the sonnes of Israel out of the land of Egypt Ier. 16. 14. neither should they say any more The Aâ—ke of the covenant of the Lord for it shall come no more to winde neither shal they remeÌ„ber it c. Ier. 3. 16. Vers. 11. girded this signifieth a readinesse to take a journey or any other work in hand 2 King 4. 29. and 9 1. Ier. 1. 17. Luk. 12. 35. 36. and figured the girding of the loynes of the minde with strength justice veritie c. Prov. 31. 17. Esay 11. 5. Eph. 6. 14. Wherefore the Apostle saith Gird up the loynes of your minde be sober and hope perfectly for the grace that is to be brought unto you at the revelation of Iesus Christ 1 Pet. 1. 13. shooes on another signe first of readinesse to goe forth Esay 5. 27. Acts 12. 8. secondly of deliverance out of bondage as the contrary to goe â—arefoot was a signe of captivity Esay 20. 4. and thirdly of joyfulnesse for their deliverance from affliction as contrariwise in sorrow men went barefoot 2 Sam. 15. 30. It was also a figure of the Gospell of peace wherewith our feet should be ready and firme Ephesians 6. 15. Of which the Holy Ghost saith How beautifull are thy feet with shooes O Princes daughter Song 7. 1. staffe to sustaine their infirmities and this in their hand was also for expedition to the journey Zach. 8. 4. Mark 6. 8. Compare herewith Iakobs speech with my staffe I passed over this Iordan Genesis 32. 10. in haste because they were now in danger and for it to goe out of Egypt in haste Deut. 16. 3. and so in haste and as with violence to apprehend and apply Christ unto them by faith Matth. 11. 12. The originall word signifieth an hastening away through feare or amazement as in Deut. 20. 3. and so may signifie the sudden feares wrought in the conscience by the Gospell of Christ at the first preaching thereof as in Act. 2. 37. though after it giveth comfort and peace This manner of eating was peculiar unto the first pasche in Egypt neither were the generations following bound to these rites when they were come to their rest in Canaan as is before noted on verse 6. Neither did Christ and his Disciples thus eat it for they stood not girded with staves in their hands but sate or rather lay downe leaning one on anothers breast as was then the Iewes manner in signe of their rest and security otherwise than they had in Egypt as their Doctors teach in the Thalmud treat of the Passeover See Marke 14. 18. Iohn 13. 12. 25. Also Esaias prophesied yee shall not goe out in haste nor depart by fleeing away c. Esay 52. 12. Passeover called in Hebrew Pesach and after in the Ierusalemitane language Pascha which name the Evangelists keepe also in the Greeke Matth. 26. 2. c. and in other tongues it is now called Pasche wee in old English called it Fâ—reld at this day we name it the Passeover according to the interpretation of the Hebrew word which signifieth to fare passe o◠〈◊〉 over as God did over the houses of the Isra 〈…〉 verse 13. 27. And as the festivall time so the Lambe then killed is called the Passeover Luke 2. 41. and 22. 7. and the Lambe of GOD Christ is so named also 1 Corinthians 5. 7. because for his sake God passeth over us and destroyeth us not with the world Iohn 3. 16. 18. Seven famous Passeovers are recorded in Scripture to have beene kept The first this which Israel kept in Egypt The second that which they kept in the wildernesse Numbers 9. The third which Iesus kept with Israel when hee had newly brought them into Canaan Iosh. 5. 10. The fourth in the reformation of Israel by King Ezekias 2 Chron. 30. The fifth under King Iosias 2 Chronicles 35. The sixt by Israel returned out of the captivity of Babylon Ezr. 6. 19. The seventh that which Iesus our Saviour desired so earnestly and did eat with his disciples before he suffered Luke 22. â—5 c. At which time that legall Passeover had an end and our Lords Supper came in the place The memoriall of Christ our Passeover sacrificed for us Vers. 12. the gods the Chaldee translateth the idols the same is againe mentioned in Num. 33. 4. And after a like thing is prophesied the Lord shall come into Egypt and the idols of Egypt shall bee moved at his presence Esay 19. 1. and againe he shall breake the images of the house of the sunne c. and the houses of the gods of the Egyptians shall be burnt with fire Ieremie 43. 13. So Laban lost his idols when Israel fled from Syria Genes 31. 19. 30. the idols and images of Babylon perished when it was destroyed Ierem. 50. 2. and
of which they might not goe that night when great cries were in Egypt verse 30. signified the safety of Gods people by faith keeping themselves in the holy assemblies where Christ and his blood preserveth them from death Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us to enter into our chambers and shut our doores about us hiding our selves for a little moment till the indignation be overpast Esa. 26. 20. 21. So Noe was saved being shut up in his Arke Gen. 7. Rahab in her house Ios. 2. 18. 19. Vers. 23. smite or plague as Exod. 8. 2. so after and in verse 27. not give the destroyer that is not suffer him as the Greeke translateth it But the Hebrew speech is more forcible to expresse Gods providence and hand in all things As God by an Angell delivered his people Num. 20. 16. so by an Angell he destroyed their enemies as in the pestilence that was in Israel he is called the Angell that destroyed the people 〈◊〉 Sam. 24. 16. And Paul faith speaking of this Passeover lest hee that destroyed the first borne should touch them Heb. 11. 28. Compare also Psal. 78. 49. Vers. 24. this thing Hebr. this word the commandement of the Passeover every yeere excepting the speciall rites forespoken of that were onely observed in Egypt vers 7. 11. 12. Vers. 25. the land of Canaan Ios. 5. 10. 11. howbeit they kept it once in the wildernesse before they came into the land Num. 9. Vers. 26. what is that is what signifieth So both the outward â—â—te and the meaning of it was to be taught to their children Touching whom the Iewes hold from the Law in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand and goe up from Ierusalem gates to the mountaine of the Temple his father was bound to cause him to goe up and to appeare before God with him to the end he might catechize him in the commandements And who so was bound to appeare was bound to keepe the feast Maimony in Hagigah ch 2. S. 3. 4. Also they say A childe that is able to eate a morsell of bread they catechize him in the commandements and give him to eate so much as an olive of the vnlevened bread Maimony treat of Leven and vnlevened bread c. 6. S. 10. Ver. 27. bended and so humbly thanked God for this mercie see Exod. 4. 31. in the annotations Vers. 28. and did in faith Moses and they obeyed Gods word for which it is witnessed of them by faith he did keepe the Passeover and the sprinkling of blood that hee who destroyed the first-borne might not touch them Hebr. 11. 28. Vnto the keeping of this Passeover the Hebrew Doctors do apply that speech in Song 2. 9. My beloved is like a Roe or a yong Hart behold hee standeth behinde our wast c. thus The congregation of Israel said At what time the glory of the Lord was revealed in Egypt in the might of the Passeover and killed all the first-borne he ascended upon swistlightning and ran us a Roe or as a yong Hart and protected the houses wherin we were and stood behinde our walls and looked through the windowes and shewed himselfe through the lattesses and he saw the blood of the sacrifice of the Passover and the blood of Circumcision which was sprinked on our gates and from the high heavens he did behold and saw his people which did eate the sacrifice of the solemne feast roasted with fire with the purtenance and with wild lettice and unlevened cukes and he spared us and gave not the destroying Angell power for to destroy us Thargum on Song 2. 9. Vers. 29. at midnight at the time of mens most secure rest when they say peace and safety then commeth sudden destruction 1 Thes. 5. 2. 3. 10 at midnight was acrymade when all slumbred and slept Matth. 25. 5. 6. and In a moment shall they dye and at mid-night Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here The night signifieth also the time of judgement smote that is as the Chaldee expounded it killed And the Thargum called Ionathans addeth The world of the Lord killed every first-borne or all the first-borne to avenge the wrong they had done to Gods first-borne Israel Exod. 4. 22. 23. These first-borne were the beginning or chiefest of all their strength Psal. 105. 36. the dignitie of such is noted on Gen. 25. 31. And as the first-borne of Israel whom God saved alive figured his elect called the Church of the first-borne which are written in heaven Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate on which Satan and the second death 〈◊〉 have power This tenth plagueâ—â— after celebrated in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that saâ—e the Chaldee faith that should sit â—â—e Exo. 11. 〈…〉 prison house or 〈◊〉 Hebrew the house of the pit which the Chaldee translateth house of prisoners where they ground at the mill c. Exod. 11. 5. Vers. 31. goe out to wit hastily for an extraordinary pricke in the Hebrew word implyeth so much see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made Behold the bridegroome commeth goe ye out to meet him Vers. 32. blesse me that is as the Chaldee translateth pray for me In that Pharaoh desired the prayers and blessing of Gods people both before Exod. 8. 8. 28. and 9. 28. and 10. 16. 17. and now at their departing it sheweth that in his heart he was convicted of sin in oppressing Gods servants and that with reluctation of conscience he had refused to let Israel goe Vers. 33. were urgent or were strong and as the Greeke translateth forcibly urged This was with humble intreatie Exod. 1â— 8. and they rejoyced when they went out for the dread of them was fallen upon the Psal. 105. 38. they said the Ierusalemy Thargum expounds it the Egyptians said if Israel tarie one houre toe all the Egyptians are dead men Vers. 34 lumps of dough â—o the Greeke here translateth it The word may also bee interpâ—eted kneading troughes see Exod. 3. Vers. 35. jewels or vessells instruments see Exod. 3. 22. and 11. 2 Psal. 10. 37. Vers. 36. grace Hebrew the grace of the people see Exod. 3. 21. gave them their asking the Greeke translateth lent unto them Thus the promise to Abraham was fulfilled They shall come out with great substance Gen. 15. 14. Vers. 37. Rameses a citie in Egypt Gen. 47. 11. This journey began the 15 day the day after the Passeover was killed and they went out with an high hand in the sight of all the Egyptians Num. 33. 3. Succoth by interpretation Boothes or Tabernacles so called of the Israelites making them boothes of the boughes of treee in this place for perpetuall memorie whereof God appointed a feast of boothes to be kept in
following here shew as also to try the faith of his people which even here at first was turned to unbeleefe and rebellion verse 11. 12. Deut. 8. 2. Psalme 106. 7. Migdol in Greeke Magdol the name of a citie of the Egyptians Ier. 44. 1. by interpretation it signifieth a Tower Baal-zephon in Greeke Beelsepphon The Ierusalemy Thargum expoundeth it the idoll of Zephon and so it seemeth to be an idolatrous place or monument of the Egyptians as Baal-Pehor was the Idoll of the Moabites Num. 25. 3. and Baalmehon the name whereof the Israelites changed when it came into their possession Num. 32. 38. For as Israel passed from Egypt to Canaan God did let them see the abominations and idols of the nations whereof hee warned them to beware Deut. 29. 16. 17. 18. Vers. 3. intangled or perplexed not knowing what to doe as the Greeke translateth they wander or stray and the word is used in Ioel 1. 18. of cattell perplexed for want of pasture So Pharaoh seeing the Israelites to take this indirect way thought they were afraid of the wildernesse and in perplexity of mind whereupon he hardned himselfe to follow after and bring them againe into his bondage Vers. 4. make strong that is as the Greeke saith harden so after verse 8 17. See Exodus 4. 21. honoured or as the Greeke translateth gloried will get me honour by their destruction vers 17. 18. For God hath glory by wrath upon the wicked as by mercy upon the elect Roman 9. 22. 23. So Ezekiel 28. 22. Vers. 6. bound in Greeke joyned to wit the horses to his chariot made ready So Gen. 46. 29. Vers 7. captaines or Princes the third sort of governours in the kingdome having the name of three or third the Chaldee calleth them Mighties Vers. 8. a high hand that is powerfully openly and boldly like armed men as in Exod. 13. 18. and in the sight of the Egyptians Num. 33. 3. not like fâ—gitives So to sinne with a high hand Num. 15. 30. is to doe it boldly and openly The Chaldee changeth the phrase saving they went out with uncovered or open head which meaneth openly boldly cheerfully as the covering of the head signifieth sorrow and shame 2 Sam. 15. 30. Ier. 14. 4. Vers. 9. army Hebr. power used for an army or host as the Greeke here translateth it so in verse 17. 28. And here againe is to be understood they followed and overtooke them Vers. 10. were fore afraid or feared vehemently This was for want of faith and love towards God Matth. 8. 26. 1 Iohn 4. 18. But was occasioned by the straits they now were in the congregation of Israel was shut in from the foure parts of the world before them was the sea behind them followed the enemy and on each side of them were wildernesses full of fiery Serpents which did bite and kill men with their venome saith the Chaldee paraphrase upon Song 2. 14. Vers. 11. at all or none a double deniall shewing the earnest passion and distemperature of their unfaithfull and unthankfull minds Of this David said they remembred not the multitude of thy mercies but rebelled at the sea at thered sea yet he saved them for his names sake Psal. 106. 7 8. Vers. 12. Let us alone or Cease from us They returne to their former rebellious cariage in Egypt mentioned in Exod. 6. 9. Vers. 13. feare not the Greeke saith be bold or of good comfort whom ye have seene or as the Greeke translateth so as ye sec meaning they should see them no more alive but dead as verse 30. not againe see Hebr. not adde to see By these promises God would stay their murmurings strengthen their faith and shew his grace to an undeserving people for which hee is after celebrated in Neh. 9. 9. thou heardest their cry by the red sea Vers. 14. shall hold your peace or shall bee silent shall cease from speaking or doing any thing in this battell The originall word is often used for ceasing to heare or speake as they that are deafe but applied also to actions signifieth silence or ceasing from deeds as they that neglect and sit still 2 Sam. 19. 11. Psal. 83. 2. and 50. 3. Esay 42. 14. 15. It may also be meant hold ye your peace that is cease from murmuring against God and me Verse 15. wherefore Hebr. what that is For what criest thou God encourageth Moses to goe on with the worke in hand which the peoples murmuring began to hinder So after in Exod. 17. 4 hee cried unto the Lord upon the like occasion Though here no words of prayer bee mentioned yet Moses might cry unto God by the Spirit which maketh intercession for the Saints with groanings which cannot be uttered Rom. 8. 26. The Chaldee paraphrast turneth it I have accepted thy prayer speake to the sonnes of Israel c. as if he had cried our for feare of wrath to come upon them for their sinne as they deserved So elsewhere another Chaldee paraphrast on Song 1. 9. more plainly saith When Pharaoh and his host were drowned Israel also had likewise perished if Moses the Prophet had not stretched out his hands in prayer before the Lord and turned away the Lords wrath from them A like preservation of them by Moses prayer is after recorded in Deut. 9. 13. 14. 19. 20. Verse 16 thy rod where with miracles were done in Egypt Exod. 4. 2. and 7. 9. c. the rod of God Exod. 17. 9 it signified the Word of God which is the rod of his mouth wherewith hee smiteth the earth Esay 11. 4. but feedeth his people Mic. 7. 14 cleave it that is forcibly divide and as the Greeke translateth rent it It is a commandement implying a promise Vers. 17. honoured upon or as the Greeke turneth it glorified in Pharaoh get me glory and honour upon him The Lord knew that they dealt proudly against his people so hee made himselfe a name as it is this day Nehem. 9. 10. Vers. 19. the Angell that is Christ called Iehovah Exod. 13 21. So the Hebrew Doctors have acknowledged this Angell to be Michael the great Prince who was made a wall of fire betweene the Israelites and the Egyptians Pirkei R. Eliezer chap. 42. And others of them say this Angell was Shechinah the presence or Majestie of God and called an Angell and Prince of the world because the government of the world to by his hand R. Menachem upon this place This 19. verse and 20. and the 21. following have every of them in the Hebrew 72. letters from which the Hebrew Rabbines have their curious speculations of so many Angels concurring in this glorious worke of dividing the sea and leading Israel through it Vers. 20. a cloud and darknesse that is the cloud was thicke and darke to the Egyptians and made light or illumined the night to the Israelites And so the Chaldee paraphrase and Thargum Ierusalemy explaineth it the cloud was halfe light and halfe darknesse the light gave
gotten victorie over the spirituall Pharaoh the Beast Antichrist when they stand by the sea of glasse mingled with fire as Israel here standeth by the red sea having harpes of God as the women here had timbrels v. 20. and they sing the song of Moses the servant of God and the song of the Lamb the Son of God Rev. 15. 2. 3. 4. gloriously or excellently Hebr. excelling excelleth which the Gr. translateth is become gloriously glorious The Chaldee paraphraseth for he excelleth above the excellent and excellencie is his Vers. 2. Iah this is one of the proper names of God Psal. 68. 5. first used in this song and seldome but in songs and psalmes The Hebrew Halelujah that is Praise yejah is kept by the Holy Ghost in Greeke Allelouia Rev. 19. 1. 3. 4. 6. The memoriall of this name was kept also among the heathen Romans who called their greatest god Iu-piter that is Iah father The Greeke Bible usually translateth Iah Lord the Chaldee Feare and Thâ—rgum Ierusaelemy on this place expoundeth it the Feare of all the world Other Hebrewes make it an abridgement of the name Iehovah and a part of it Maimoâ—y in Iesudei hatorah chap. 6. S. 4. so it signifieth the essence or being of God as Iehovah also doth whereof see the notes on Gen. 2. 4. or as Iah is pâ—onounced with breathing it may signifie God who giveth to all Life and Breath and all things Acts 17. 25. my strength he which giveth me strength as in Psalme 68. 36 so the Greeke here translateth it Helper or he to whom I give strength that is strong praise as in Psalme 29. 1. give ye to Iehovah glory and strength so out of the mouth of babes and sucklings thou hast founded strength Psal. 8. 3. is expounded by our Saviour thou hast perfected praise Matth. 21. 16. Howbeit we may here retaine the name Strength which the Holy Ghost often ascribeth to God among other his praises as in 1 Tim. 6. 16. to whom be honour and strength in 1 Peter 4. 11. to whom be glory and strength and sundry the like Revel 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God for by his owne strength shall no man prevaile 1 Sam. 2. 9. song or psalme melodie that is the argument of my song or whom I praise with Psalme so the Chaldee translateth it my praise also the Greeke in Esay 12. 2. though here it turneth it my protectour It is generally all melodie with voice of man Esay 51. 3. or instruments of musicke Amos 5. 23. These words the Prophets after use when they sing of Christ and of his graces as Psal. 118. 14. and Esay 12. 2. where the name Iehovah is added for Iah Iehovah is my strength and song There immediatly before he hath reference to Israels salvation from the Egyptians Esay 11. 15. 16. which being by him applied to our salvation by Christ sheweth that all these things happened unto them for types as the Apostle saith 1 Cor. 10. 11. and he or for he as And he heard Esay 39. 1. is expounded For he heard 2 King 20. 12. And thou wilt save 2 Sam. 22. 28. is For thou wilt save Psalme 18. 28. a salvation or for a salvation that is hath saved helped or delivered mee from mine enemies who were too strong for mee So this phrase meaneth as in 2 Sam. 10. 11. If the Syrian be too strong for me then thou shalt be to me a salvation that is shalt helpe or rescue me Thus Christ is called Gods salvation Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies Luke 1. 71. 74. The Chaldee here paraphraseth hee said by his word and hath beene to mee a redeemer an habitation or a comely dwelling and so will dwell with him the Chaldee explaineth it I will build him a sanctuarie Or wee may English it I will adorne him will doe him seemely honour as the Greeke translateth I will glorifie him my father this the Chaldee expoundeth my fathers it seemeth principally to intend Abraham the father of many nations Genes 17. 5. and with him Isaak Iakob and the rest to whom God gave his promises which now beganne to be performed to their children Gen. 15. 14. exalt with song and praise as this word is often used in Psalmes wherein God his name and actions are extolled Psalme 30. 2. and 118. 28. and 145. 1. Esay 25. 1. Vers. 3. man of warre that is a noble warriour for the word man added to other things often signifieth excellencie as a man of arme is a mighty one Iob 22. 8. a man of words is an eloquent person Exod. 4. 10. And so the Chaldee here expresseth it calling him the Lord and Victour of wars and the Greeke a breaker of warres Now did the Lord ride upon his horses and his chariots of salvation his bow was made quite naked Habakkuk 3. 8. 9. This also may have reference to Christ the Conquerour as Psalme 24. 8. Revel 19. 11. c. Iehovah this name among other things noteth Gods powerfull effecting of judgements upon his enemies for the salvation of his Church and hee is therefore called Iehovah of hosts Psal. 83. 14. 19. and 46. 7. 8. 12. See the notes on Genes 2. 4. and Exodus 6. 3. Vers. 4. the choise that is as the Greeke translateth his chosen captaines meaning the fairest best and valiantest as the Chaldee translateth the fairest so in Gen. 23. 6. Of these captaines see Exod. 14. 7. Like triumph shall bee over the enemies of Christ when all the fowles of heaven shall be called to eat the flesh of Kings and of Captaines and of mighty men and the flesh of horses and of them that sit on them c. Rev. 19. 17. 18. 21. Vers. 5. as a stone that they could not helpe themselves with swimming neither rise up any more for ever as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes as a stone into the mighty waters A like judgment God will bring upon Babylon the spirituall Egypt for as a stone cast into the sea so with violence shall that great citie Babylon be throwne downe and shall be found no more at all Revel 18. 21. Ver. 6. become glorious or wondrous excellent ample and magnificent It may also imply is become glorious to me So David extolleth the workes of Gods right hand Psal. 118. 15. 16. Vers. 7. against thee the Chaldee saith against thy people for that which is done against them is against God himselfe Zacharie 2. 8. Matthew 25. 45. Acts 9. 4. eat them up that is devoure and consume them as the Chaldee explaineth it consumed them as the fire doth the stubble So Gods wrath is likened to fire Psalme 89. 47. and the wicked to stubble Esa. 5. 24. and 47. 14. Vers. 8. blast or spirit or winde of thy
in Numbers 14. 10. Vers. 5. Goe on or passe on that is journey towards Mount Horeb and goe thou and the Elders foremost rod or staffe mentioned also in Exod. 7. 20. Num. 20. 8. 9. Vers. 6. I will stand Hebr. I standing to wit in the pillar of the cloud the signe of my presence standing at mount Horeb whereof see Exod. 3. 1. in the eyes or before the eyes of the Elders as witnesses of this glorious miracle whereby God turning the Rocke into alake of water the fli 〈…〉 fountaine of water Psal. 114. 8. gave them drinke both for their bodies and soules For the Rocke and water out of it signified Christ and is therefore called a spirituall Rocke 1 Cor. 10. 4. Hee being smitten with Moses rod and bearing the curse 〈◊〉 the Law for our sinnes and by the preaching of the Gospell also crucified among his people Gal. 3. 1. from him floweth the spirituall drinke wherewith all beleeving hearts are refreshed and ou◠〈◊〉 their bellies flow rivers of water of life Ioh. 7. 37 38. 39. Esay 53. 4. 5. Gal. 3. 13. Therefore this water out of the rocke is often mentioned to the praise of God and strengthning of his peoples faith Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Neâ— 9. 15. The Hebrew Doctors say the turning of the rocke into water was the turning of the property 〈◊〉 judgement signified by the rocke into the proper 〈…〉 mercie signified by water R. Menachem on Exod. 17. Vers. 7. Massah that is in English Tentati 〈…〉 which name was given both for a memoriall of their sinne and a warning to generations following that they should not tempt the Lord as they tempted him in Massah Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meriâ—ah that is Contention or â—itter ehiding and so provocation to anger which therefore the Holy Ghost calleth in Greeke Para 〈…〉 that is Provocation or bitter contention which here was with Moses v. 2. and not so much with him as with the Lord himselfe Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Iehovah c. that is the gracious presence of Iehovah and testimony thereof or are we deluded by Moses The Chaldee explaineth it thus Doth the Majestie of the Lord dwell among us or not Of this they would be confirmed by some signe or miracle which was to tempt God whose presence and power they had so often seene Vers. 8. Amalek the Amalekites the posteritie of Amalek a Duke of Eliphaz the sonne of Esau the brother of Israel Gen. 36. 15 16. This was the first of the nations who warring against Israel procured their owne utter destruction Numbers 24. 20. Deuteronomie 25. 19. 1 Sam. 15. 2. 3. But for Israels sinne came this chastisement upon them as the Iewes themselves acknowledged saying After they had passed through the sea they murmured for waters then came against them the wicked Amalek who hated them for the first birth right and blessing which our father Iakob had taken from Esau and he came and fought against Israel because they had violated the words of the law c. Thargum on Song 2. 15. fought or warred but treacherously for hee smote the hindmost of Israel even all that were seeble behinde them when they were saint and weary and bee feared not God Deut. 25. 18. Vers. 9. Ioshuah or Iesus in Hebrew Iehoshuah whom the Holy Ghost calleth in Greeke Iesus Acts 7. 45. Heb. 4. 8. Hee was first called Hoseas and Moses called his name Iesus that is Saviour Num. 13. 17. Hee was a figure of Iesus Christ the Saviour of the world both in his name and actions fighting the battels of the Lord and bringing his people into Canaan hee was the minister or servant of Moses and his successor in the government of Israel Exodus 24. 13. Numbers 27. 18. 23. Deuteronomie 34. 9. Ios. 1. c. the top Hebr. the head of the hill so in vers 10. There Moses holding up his rod as an ensigne might be seene of the people for the strengthning of their faith Compare Ios. 8. 18. 19. rod of God the Chaldee expoundeth it the rod wherewith miracles have beene done from before the Lord. Of it see Exod. 4. 20. and 7. 9. c. Vers. 10. to fight that is as the Greeke explaineth it and fought See the notes on Genes 2. 3. A like phrase also is in Numb 18. 22. Deut. 2. 16. 1 King 12. 33. The Hebrew text sometime manifesteth this as to build 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 11. is written and they built To say or Saying 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written and said So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur or Chur called in Greeke Oar hee was a Prince of the Tribe of Iudah being the sonne of Caleb the son of Ezron the sonne of Pharez the sonne of Iudah 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies when Moses went up unto GOD upon mount Sinai Exodus 24. 14. His sonnes sonne Bâ—â—aleel was the master workeman of the Lords tabernacle Exod. 31. 2. 5. Vers. 11. held up or held alâ—ft his hand with the rod of God in it for a signe of Gods power and helpe unto his people and consequently praying unto God for assistance as the lifting up of the hands also signifieth Psal. 28. 2. And so the Thargum Ierusalemy explaineth it when Moses held up his hands in prayer the house of Israel prevailed and when he let downe his hands from prayer the house of Amalek prevailed Hand is here for hands as the Greeke translateth and the verse following manifesteth Vers. 12. heavy that he could not continue to hold them up a signe of mans infirmities not able to indure long in spirituall exercises The spirit is willing but the flesh is weake Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone under this similitude of a stone Christ is often signified Esay 28. 16. Psalme 118. 22. Zacharie 3. 9. 1 Pet. 2. 4. upon whom our weake faith is sustained in prayer and by whose spirit our infirmities are holpen Ioh. 14. 13. 14. 16. 17 Romans 8. 26. were steadie Hebr. was steadinesse or faith fulnesse And here the force of the Hebrew word amunah which signifieth faith is shewed to bee a steadie or firme perswasion in the promises of God and that which is most necessary in prayer Matth. 21. 22. Iames 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was meaneth that both his hands were steadfast For steadinesse the Chaldee saith Moses hands were spred-out in prayer going downe Hebr. going in of the Sunne which was the end of the day and withall of the victory and salvation of Israel So he that indureth to the end he shall be saved Matth. 24. 13. Vers. 13. edge Hebr. mouth which the Greeke translateth slaughter of the sword
holy day of the Lord honourable all which doe show the waight of this precept Sabbath day that is the day of rest or of ceasing namely from our owne workes as God did from his Heb. 4. 10. See the nobles on Gen. â—2 3. A day is either large of twentie four houres or strict of twelve houres Iohn 1â— 9. This here is meant of the large day which in Israel began at evening as Levit. 23. 32. from evening to evening you shall rest your Sabbath sanctifie it that is separate it from common worke such as pertaine to this naturall life consecrate it to God and holy works such as concerne the spirituall life As to have holy convocations or assemblies of the Church Levit. 23. 3. in them to pray Acts 16. 13. to reade and expound the Scriptures Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke Psalme 92. to doe workes of mercie to them that are in miserie both to man and beast Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification And as all things are sanctified by the word of God and prayer 1 Tim. 4. 5. so of the Sabbath the Hebrewes say It is commanded to sanctifie it with words both at the comming in and at the going out thereof At the comming in to blesse God which hath given his Sabbath for a remembrance of the creation of the world a beginning of holy convocations a remembrance of the comming out of Egypt and which of his love hath chosen and sanctified his Church above all peoples c. at the going out of it also to blesse God which hath separated betweene the holy and the prophane betweene light and darknesse between Israel and other peoples betweene the seventh day and the six working dayes Maimony in treat of the Sabbath ch 29. S. 1. 2. 3. Vers. 9. labour or serve which some doe understand thus Six daies thou shalt serve the Lord and doe thine owne worke also for service is a dutie to the Lord Exod. 3. 12. 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest it seemeth rather to intend our owne worke or labour which God of his bounty alloweth to be followed the six daies that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh thy worke the Greeke translateth thy 〈◊〉 〈…〉 by is meant things necessary as well for bodie 〈◊〉 soule and things good and lawfull permi 〈…〉 〈◊〉 of God as it is written Let him labor and worke 〈◊〉 his hands the thing that is good Ephel 4. 28. 〈◊〉 in Psâ— 91. 11. all thy waies meane such as God had appointed to walke in which words Satan therfore omitted when the alledged that Scripture 〈◊〉 Christâ—â— unlawfull wares Matt 4. 6. V. 10. But 〈◊〉 And the seventh This is perpetuall 〈◊〉 one day of seven be a Sabbath but that seventh day which Moses commanded is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the weeke called the 〈…〉 because our Lord Christ who 〈◊〉 Esay 65. 〈◊〉 〈◊〉 finished his worke and rose from the dead that day Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt was such a work as God for a memoriall thereof made that day moneth the head and beginning of the moneths of the yeere otherwise than had been before as is shewed on Exod. 12. 2. how should not out redemption from death and hell manifested in the day that Christ rose from the dead 1 Cor. 15. 14. 17. deserve much more to be remembred in the day thereof and the creation of the new world be celebrated as of the old The Heb. Doctors have a saying that the world was not created but for the Messias Thalm. in Sanhedrin c. Chelek And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath Deut. 5. 15. our deliverance by the Messias is a more weighty reason Therfore as the other Iewish Sabbaths were figurative had their end in Christ Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative and is ceased but the Sabbath still remaineth Matt. 24. 20. in it these words are added also in the Gr. version any worke to wit of thine owne or for this naturall life and under the name of worke is comprehended buying and selling of wares or of victualls Neh. 13. 16. 17. carying of burdens Ier. 17. 22. enbalming of the dead Luk. 23. 54. 56. dressing of victuals Exod. 16. 23. going of journeyes Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies or pleasures or speaking our owne words Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath Exod. 31. 13. 17. but it is expresly commanded to rest on that day Exod. 23. 12. Whereupon the Hebr. Doctors say though they be things which are not work yet we must rest or cease froÌ„ them namely things like unto work as climbing of a tree riding on a beast or the like Likewise judging of civill causes putting off of the shooe and taking the brothers wife spoken of in Deut. 25. 5. 9. separating of â—ithes first fruits c. valuing of things spoken of in Lev. 27. And from the Law in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner on the Sabbath day what hee will sell on the morrow or what hee will buy or how hee will build his house and the like Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath for to see what they need or how they grow for this is to doe his owne pleasure Esay 58. 13. neither might they punish or execute malefactors on the Sabbath though the punishment of such is a thing commanded Maimony treat of the Subbath c. 21. 23. 24. Neither was it lawful to many a wife on the Sabbath day neither 〈…〉 they on the evening of the Sabbath 〈◊〉 on the first day of the weeke left they should pollute the Sabbath by dressing of meat for the feast Maimony treat of 〈◊〉 c. 10. S. 14. How beit things belonging to Gods service though laborious to the body as killing dressing of the sacrifices c. were to be done on the Sabbath 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men Hos. 6. 6â— So the 〈◊〉 held it a Sabbath dayes worke to 〈◊〉 sit the sicke and say that perill of life putteth away the Sabbath therefore to a sicke person that is in danger they doe all things need full for him on the Sabbath day Maimony treat of the Sabbath chap. 24. S. 5. and chap. 2. S. 1.
man-servant c. that they may rest as well as thou Deuteronomie 5. 14. Here the Hebrewes say The man and woman servant whom wee bid to keepe Sabbath are servants that are circumcised and baptised c. and have received the commandements which servants are bound unto But servants not circumcised nor baptised but onely have received the seven Commandements given to the sonnes of Noe they are as sojourning strangers and may doe worke for themselves openly on the Sabbath as an Israelite may on a working day Maimony treat of the Sabbath chap. 20. S. 14. But this permission seemeth unto mee to bee against Gods Law which from the creation was given to all the world Genesis 2. 2. 3. yet the Iewes restraine it to themselves from Exodus 31. 17. see the annotations there cattell or beast which in Deuteronomie 5. 14. is amplified thus thine oxe or thine asse or any beast of thine thy stranger in Greeke the proselyte thy gates the Chaldee expounds it thy cities So that which in 2 Samuel 10. 8. is called the entring in of the gate is in 1 Chron. 19 9. the entring in of the citie Vers. 11. therefore Hereby it appeareth that the Sabbath was instituted from the beginning of the world and so was given to all nations and not to Israel onely Though upon their bringing out of Egypt they were put in mind to keepe it and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandement Vers. 12 Honour This is called the first commandement with promise Ephesians 6. 2. that is the first of the second table which directeth us in all duties toward man and this precept is to maintaine the order which God hath set amongst men of superioritie and subjection The Hebrew word for Honour or Glorie hath the name of weightinesse and so Paul speaketh of the weight of glorie 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours which God would have to be maintained whereupon magistrates are called Glories or Dignities 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture 1 King 2. 19. Leviticus 19. 32. in reverend speeches 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action as obedience to their instructions and commandements in the Lord Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care and releeving them with our substance in their age and need Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities Gen. 9. 21. 22. and in heart to reverence feare and love them Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them In an Hebrew Commentarie upon Moses called Chazkuni it is said Werâ—â—de Honour the LORD with thy substance Prov. 3. 9. and Honourly father and thy mother Exodus 20 The LORD is to be honoured if thou have it thy father and mother whether then hast it or no for if thou hast nothing thou art bound to beg for them Againe as God commandeth Honour so he for biddeth all dishonour contempt and disobedience in heart word gesture or action Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents so the parents are bound to educate and governe them with gravity and lenitie in the instruction and information of the Lord Ephes. 6. 4. father and thy mother in Leviticus 19. 3. the mother is named before the father Vnder these names all superiors governors are implyed first the father that begat and mother that bare Prov. 23. 22. and 31. 2. then parents by law and affinitie Ruth 3. 1. 5. parents that adopt children Esth. 2. 7. 20. Kings and all Magistrates Esay 22. 21. 2 King 5. 13. Prophets and Church governours as Elias and Eliseus were fathers 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah a mother in Israel Iudg. 5. 7. and 17. 10. Ancients in yeares patrons instructors protectors and all such like 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged in Deut. 5. 16. Moses addeth and that it may be well with thee It may be Englished that they thy parents by their prayers may prolong thy dayes but such phrases are often used impersonally as is noted on Gen. 2. 20. and 16. 14. and so the Apostle according to the common Greeke version saith that it may bee well with thee and that thou maiest be long lived or live a long time in the land Ephes. 6. 2. 3. Also the Chaldee said to bee Ionathans translateth that your daies may be multiplyed the land of Canaan which was to bee given unto Israel and was a figure of an heavenly countrey as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come Maimony in Misneh treat of Repentance chap. 8. S. 1. saith That which is written in the Law Deut. 22. 7. that it may be well with thoe and thou maiest prolong thy dayes we have beene taught to understand thus that it may be well with thee in the world where all is well and thou maist prolong thy daies in the world which is all long and that is the world to come Vers. 13. Thou shalt not kill or Thou shalt not murder for the Hebrew Ratsach properly signifieth Murder that is killing of mankinde unjustly and so differeth from another word Harag which is to kill a person which sometime is justly Deut. 13. 9. We may also English it Kill not and so the rest Commit not adultery Steale not c. for both these waies doth the holy Ghost translate these precepts into Greeke Matt. 19. 18. Mark 10. 19. This sixt Commandement is for preserving mans life the seventh is for the just propagation of mankinde the eight concerneth his goods the ninth his good name the tenth teacheth every man to be contented with his owne estate The Chaldee translateth this Thou shalt not kill a soule that is any person and it for biddeth all murder of soule or of body Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe or of another Act. 16. 27. 28. Prov. 〈◊〉 11. 16. and this not onely in act but in reproachfull words Matt. 5. 21. 22. malicious gesture Matt. 27. 39. Gen. 46. inward unadvised anger malice 〈…〉 hatred M 〈…〉 ew 5. 22. for whosoever hateth his brother is 〈…〉 1 Iohn 3. 15. Co 〈…〉 rari wise it commandeth to preserve the life of all men except such as God for their sinnes commandâ—th to bee killed Genesis 9. 6. 〈◊〉 Samuel 15. 2. 3. 〈…〉 Verse 14. not commit 〈◊〉 or not adulterate the originall is one word and forbiddeth all manner of wâ—oredome fornication uncleannesse Ephesians 5. 3. and unnaturall filthinesse Leviticus 18. 22. 23. not onely the outward act but all lascivious words gestures and attire Ephesians 4. 29. 1 Peter 2 14.
sanctified 1 Cor. 15. 20. Rom. 11. 16. Ioh. 12. 24. the parching breaking grinding c. figured his suffering for us being bruised for our iniquities Esa. 53 5. Whereby he was offred for a sweet favour unto God And with him we are partakers in our measure Rom. 8. 17. Colos. 1. 24. Vers. 15. shalt put Heb. shalt give which the Greeke translateth shalt poure oile which was according to other meat-offrings a log of oile and an handfull of frankincense signifying the graces of God in Christ and his members and the sweet odour of his oblation for us See more in the notes on Levit. 23. 10. touching this manner of service CHAP. III. 1 The Peace-offrings of the herd 6 and of the stocke 7 either Sheepe 12 or Goat AND if his oblation be a sacrifice of Peace-offrings if he offer it of the herd whether it be male or female he shall offer it perfect before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it at the doore of the Tent of the Congregation and Aarons sonnes the Priests shall sprinkle the blood upon the Altar round-about And he shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat which is upon them which is upon the flanks the caule above the liver with the kidneyes he shall take-away it And Aarons sonnes shall burne it on the Altar with the Burnt-offring which is upon the wood that is on the fire it is a Fire offring of a savour of rest unto Iehovah And if his oblation for a sacrifice of Peace-offrings unto Iehovah be of the flock male or female he shall offer it perfect If he offer a Lamb for his oblation then shall he offer-it before Iehovah And he shall lay his hand upon the head of his oblation and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer of the sacrifice of the Peace-offrings a Fire offring unto Iehovah the fat thereof and the whole rumpe it shall he take-off hard-by the backbone and the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take-away it And the Priest shall burne it upon the Altar it is the bread of the Fire offring unto Iehovah And if his oblation be a Goat then he shall offer it before Iehovah And he shall lay his hand upon the head of it and he shall kill it before the Tent of the congregation and Aarons sonnes shall sprinkle the blood thereof upon the Altar round-about And hee shall offer thereof his oblation a Fyre offring unto Iehovah the fat that covereth the inwards and all the fat that is upon the inwards And the two kidneyes and the fat that is upon them which is upon the flankes and the caule above the liver with the kidneyes he shall take away it And the Priest shall burne them upon the Altar it is the bread of the Fire offring for a savour of rest all the fat is Iehovahs It shall be an eternal statute for your generations through-out all your dwellings any fat or any blood ye shall not eat Annotations HIs oblation his korban which the Greeke translateth his gift unto the Lord so korban is by the Euangelift expounded a gift Mark 7. 11. Peace-offrings or Pay-offrings Hebr. a sacrifice of Payments or of pacifications or of perfections whereby men paid unto God Confession and thankes for their peace and prosperitie and for his performing of mercies and pacification and paid their vowes as is written Thy vowes are upon mee O God I will pay confessions unto thee Psal. 56. 13. and Peace-offrings are upon me this day have I payed my vowes Proverbs 7. 14. These sacrifices were of sundry sorts either for Confession or Thanks giving Lev. 7. 11. 12. or for a Vow or for a Uoluntary offring Levit. 7. 16. Here and usually in the law the word is Shelamim as of many payments or thankes due unto God for his many benefits as David professeth Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem The Greeke often translateth it Eirenikee that is a Pacifying or Peace offring but here and most commonly Soterion a sacrifice of salvation offred unto God for his salvation of men The Chaldee hath the sacrifice of sanctities or sanctifications whether because none but clean sanctified persons might eat of it Leviticus 7. 19. 20. or for sanctifying the name of God by it Sol. Iarchi saith they are called Peace-offrings because they bring peace into the world as also because by them there is peace to the Altar to the Priests and to the owners that is every of these have a part in the Peace-offrings R. Menachem saith it is of like meaning as that in Esay 44. 28. He shall performe all my pleasure The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away Lord all iniquity and receive or give good and we will pay the bullockes of our lips which the Greeke there translateth the fruit of our lips and the Apostle likewise saith By him that is by Iesus let us offer the sacrifice of praise to God continually that is the fruit of the lippes confessing to his name Heb. 13. 15. These Peace-offrings were also given when men in their troubles prayed unto God for peace and salvation Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring in Lev. 1. figured our reconciliation to God by the death of Christ and the Meat-offring in Lev. 2. our sanctification in him before God so this Peace-offring signified both Christs oblation of himselfe whereby he became our Peace and salvation Ephes 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise thanks giving and prayer unto God in the middest of troubles tentations and spirituall combats which we fight by faith in this life so that we come boldly unto the throne of grace that we may receive mercy and finde grace to helpe in time of need Heb. 4. 16. or female herein it differeth from the Burnt-offring which was to be of the males onely Lev. 1. 3. By this distinction of sexes the Hebrewes gather that the beast which was neither perfect male nor female or both male and female though it had no other blemish was not fit for sacrifice Maimony in Issurei Mizbeach chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ in whom there is neither male nor female but all are one in him Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ but ours also in him Heb.
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim 〈◊〉 Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo 〈…〉 calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may
escape so here they 〈…〉 ped about Gods sanctuarie for the safety the 〈…〉 According to which type the Christian chu 〈…〉 described in Reu. 4. 2. 4. c. where th 〈…〉 Throne in the middest answerable to the Tab 〈…〉 cle and Temple called Gods throne in Ezâ—◠〈…〉 and round about the throne are foure 〈…〉 thrones which is double the numb 〈…〉 twelve tribes here camping because th 〈…〉 increased under the gospel and the pl 〈…〉 tents enlarged Esai 54 2. And be 〈…〉 throne and the circuit round about the 〈◊〉 are foure liuing creatures full of eyes c. 〈◊〉 4. 〈◊〉 the watchmen or ministers of the church 〈…〉 betweene the Lords Tent and the tents 〈…〉 the Levites camped in foure quarters wher 〈…〉 Num. chap. 3. and c. 1. v. 50. Herâ—upon the c 〈…〉 is described to be those that are 〈…〉 Lord Psal. 76. 12. V. 3. foremost or on the â—â—re part 〈…〉 loweth eastward or towards the Sun 〈…〉 the East is said to be before and the West 〈…〉 Esai 12. the South is called the 〈…〉 world Psal. 89. 13. and the North the 〈…〉 which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago 〈…〉 hee was before called Deg 〈…〉 Num. 1 14. because theâ—â— Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldâ—â— expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ— almost 80 thousand fewer than in the standard oâ— Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
thorow all the scripture he is called Ioshua because he was accustomed thereto already By this reason the change of his name should seeme to diminish from his dignitie whereas it was changed rather for honour as were the names of Abram Sarai Iacob and others Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai 62. 2. Mar. 3. 16 17. Verse 17. Southward or by the South as in vers 22. meaning the South part of the land of Canaan as Chazkuni explaineth it For that was nearest unto them and the worst part of the land because it was wildernesse and waterlesse as the originall word Negeb signifieth Dâ—ie ground and Calebs daughter said to her father Thou hast given me a south that is a drie land give me also springs of water Iudg. 1. 15. and rivers in the south Psal. 126. 4. meaneth refreshing after bondage and affliction The Greeke here translateth Goe up by this wildernesse and so in that part was a wildernesse Ios. 15. 1. 3. And Sol. Iarchi saith Goe up this way by the south that was the worst part of the land of Israel for so is the manner of Merchants they shew the worst things first and afterward they shew the best the mountaine which was inhabited by Amalekites Canaanites and Amorites Num. 14. 40. 45. Deut. 1. 44. Of this Chazkuni giveth a reason thus And when yee shall know how to subdue the mountaine the vally will be â—asiâ— to subdue Verse 18. the land what it is This is againe repeated in vers 19. and the third time in vers â—0 which may thus be distinguished by the land here is meant the people of the land as after Moses explaineth it by the land in vers 19. is meant the aire of the countrey and the cities villages tents which were by the hand of man set theron and by the land in v. 20. is meant the soile or ground it selfe fruits that grew thereon and the people and is here for explanà tion that is or I meane the people see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee that is all peoples of the earth likewise in Psal. 100. 1. and 96. 1. and often in the scriptures So house for houshold or people in it Gen. 45. 11. 18. Cities for citizens Ios. 17. 12. whether they Hebr. whether it bee strong c. speaking of the people as one in multitude Verse 19. good or bad this seemeth to respect the wholsomnesse of the countrie for aire waters c. as in 2 King 2. 19. the situation of this citie is good but the water is bad and the land causeth to miscarie To this Chazkuni referreth it saying or bad if it cause the inhabitants thereof to mis 〈…〉 or to be barren as 2 King 2. 19. and hereupon they answered It is a land that eateth up the inhabitants thereof Num. 13. 32. intents or in campes troupes the Chaldee calleth them Villages or unwalled townes the Greeke changeth the order saying in walled or in unwalled townes Vers. 20. fat or leane This respecteth the soile it selfe which if it be fat is fertile if leane barren The Chaldee changeth the metaphor saying whether it be rich or poore So in Neh. 9. 25. 35. they tooke strong cities and a fat land and in Ezek. 34. 14. fat pasture wood or trees as the Greeke and Chaldee interpret it and Targum Ionathan trees of food that is of fruit to bee eaten be yee of good courage or strengthen encourage your selves the first ripe grapes or the first fruits of grapes And then as Chazkuni observeth they had need to have courage because the keepers of the vineyards watched them there Verse 21. of Zin or of Tsin there was a wildernesse into which they came before called Sin so named of an Egyptian citie Sin neare it Exod. 16. 1. Ezek. 30. 15 16. This desart of Zin seemeth to be so named as being a Thornie wildernesse for Zinnim in the forme plurall signifieth thornes Iob 5. 5. And as the former Sin bordered upon Egypt so Zin bordered on the land of Canaan Num. 34. 3 4. Ios. 15. 3. Rehob or Rechob called in Greeke Roob as Rechabham or Rehoboam 1 King 12. 1. is written in Greeke by the Holy Ghost Roboam Mat. 1. 7. This Rehob was a citie in the west part of the land of Canaan neare unto Sidon which fell by lot to the tribe of Aser Ios. 19. 28. Iudg. 1. 31. to the entrance or to the entring in of Hamath so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it Hamath or Chamath called also Hemath the great Amos 6. 2. was a citie on the north part of Canaan and on the East side as Rehob was on the West Num. 34. 8. Ios. 13. 5. By this description of their voyage they went from south to north and from west to east so viewing the wholeland This Hamath is in Targum Ionathan called Antiochia and so Hamath was after named of K. Antiochus and it was situate under mount Lebanan by the river Iabok Verse 22. by the south or Southward Gr. by the wildernesse see vers 17. and he came unto Chebron or unto Hebron a place in the south parts of Canaan where Abraham Isaak and Iacob with their wives had beene buried Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came Sol. Iarchi and others understand Caleb onely as if the twelve spies went not in one company but one or two of them together and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden shall bee thine inheritance and in vers 12. now therefore give me this mountaine whereof the Lord spake in that day and in vers 14. Chebron therefore became the inheritance of Caleb Others understand he came that is they came as Chazkuni saith It is the manner of the scripture to speake of many spies and lyers in wait in the singular number as in Ios. 8. 19. the lyer in ambush rose quickly out of his place The Greeke translateth they came the Chaldee hath in some copies Atha he came in othersome Atho THEY came Animan or as the Greeke writeth him Achiman he was one of the heathen Giants dwelling in Chebron the Hebrewes interpret his name Who is my brother and that hee was so called because none in the world was brother to him that is like unto him in strength yet Caleb slew him and his two brethren Ios. 15. 14. Iudg. 1. 10. 〈◊〉 in Greeke Sesei Talmai in Greeke Thelames children of Anak in Greeke generations of Enak in Chaldee sonnes of the Giant or of the mightie man Anak was the sonne of Arba whereupon Chebron was in former times called Kirjah Arba that is the citie of Arba Ios. 15. 13. Gen. 23. 2. before Zoan or Tsoan called in Greeke and Chaldee Tanes as of Tsor or Zor is Tyrus in Greeke This declareth
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
in Christ in every place as he did at Ierusalem Malac. 1. 11. and at all times as he did at the solemne Feasts of Israel The renewing of the Moone which borroweth her light of the Sunne might figure the renewing of the Church said to be faire as the Moon Song 6. 10. by Christ the Sunne of righteousnesse Mal. 4. 2. whiles her light and joy is by him increased and continued as it is written Thy Sunne shall no more goe downe neither shall thy Moone withdraw it selfe for the LORD shall bee thine everlasting light and the daies of thy mourning shall be ended Esay 60. 20. And Ezekiel prophesying of the daies of Christ saith of the gate of the inner Court of the Sanctuary that looketh toward the East which should be shut the six working daies that in the Sabbath and in the day of the New-moone it should be opened Ezek. 46. 1. The Hebrewes say As the beginnings of the moneths are sanctified and renued in this world so shall Israel be sanctified and renued in time to come Pirke R. Eliezer per. 51. two bullockes The service at the New-moone was much more than in the Sabbath for that was but two lambes vers 9. but this at the New-moone is two bullockes one-ramme and seven lambes all Burnt-offerings and one goat-bucke for a Sin-offering vers 11. 15. These sacrifices were offered beside the daily Burnt-offering and after the sâ—me but Ezekiel foretelleth a lessening of this service speaking but of one bullocke six lambes and a ramme which the Prince should offer Ezek. 46. 6. Vers. 12. three tenth parts of an Ephah or Bushell as in vers 5. that is three Omers The like quantitie was prescribed in Numb 15. 9. and so two Omers for a ramme Num. 15. 6. But in Ezek. 46. 7. the Meat-offering is increased an Ephah for a bullocke and an Ephah for a ramme and for the lambs according as his hand shall attaine unto See before on vers 9. Vers. 13. a severall tenth part Hebr. a tenth part a tenth part that is for every one a tenth part or as Moses explaineth it in Numb 29. 4. one tenth part for one lambe So after in vers 21. and 29. and chap. 29. vers 10. 15. with oyle with the fourth part of an Hin of beaten oyle as was declared in vers 5. But when there was an Ephah of flower for a Meat-offering there was an Hin of oyle to an Ephah Ezek. 46. 5. 7. 11. Vers. 15. for a Sin-offering in Greeke for sin this was to make atonement for them vers 22. the law for sin-offerings was given in Levit. 4. And whereas some Sinne-offerings were eaten by the Priests and othersome whose bloud was carried into the Holy place were not eaten but burnt without the campe Levit. 6. 26. 30. of this the Hebrewes say The offering or doing of the Sin-offerings at the beginnings of the moneths and at the solemne feasts is like the offering of the Sin-offering that is eaten Maimony in Tamidin chap. 7. sect 2. Vers. 16. the first moneth called of the Hebrewes Abib and Nisan it answereth in part to that which we call March see the notes on Exod. 12. 2. and Levit. 23. 5. Vers. 17. the feast of unleavened cakes as is expressed in Levit. 23. 6. The Passeover was a figure of Christ our Passeover to be sacrificed for us the unleavened cakes signified sincerity and truth with which we should keepe the feast 1 Cor. 5. 7 8. See the Annotations on Exod. 12. 15. Vers. 18. any servile worke Hebr. any worke of service it meaneth any worke save about that which men should eat that only was to be done of them Exod. 12. 16. See the notes there and on Levit. 23. 7. Vers. 19. two bullockes c. the same sacrifices and so many as were offered at the New-moones vers 11. The Meat and Drinke-offerings also were the same vers 12 13. 20 21. But Ezekiel prophesieth of a change how at the Passeover on the fourteenth day the Prince should prepare for himselfe and for all the people of the land a bullocke for a Sin-offering And the seven daies of the feast of unleavened cakes he should prepare a Burnt-offering to the LORD seven bullockes and seven rammes perfect daily the seven daies and for a Sin-offering a goat-bucke of the goats daily The Meat-offerings also should be increased an Ephah for a bullocke and an Ephah for a ramme and an Hin of oyle for an Ephah Ezek. 45. 22 23 24. Vers. 22. a Sin-offering of it the Hebrewes say it was eaten in the second day of the Passeover which was the sixteenth day of the first moneth Nisan Maim in Tamidin chap. 7. sect 3. See before on vers 15. Vers. 23. Beside the Burnt-offering the daily sacrifice appointed in vers 3. unto which these sacrifices forementioned were added And beside all these there was the Lambe for a Burnt-offering which was sacrificed with the wave Sheafe or Omer as was commanded in Levit. 23. 10. 13. Vers. 25. the seventh day which was the last day of the feast of unleavened cakes and in this day it is said there should be a feast to Iehovah Exod. 13. 6. called here a convocation of holinesse or holy assembly So in Exod. 12. 16. and Lev. 23. 8. Vers. 26. day of the First-fruits called Pentecost Act. 2. 1. the feast of harvest Exod. 23. 16. the feast of Weekes of the first-fruits of wheat-harvest Exod. 34. 22. a new Meat-offering called so in respect of the former offered at the Passeover the law for this was given in Levit. 23 16. after your weekes after the seven weekes or fifty daies which the Israelites were commanded to number unto them from the Passeover Levit. 23. 15 16. The Hebrew which usually signifieth in your weeks is here to be interpreted after See the Annotations on Exod. 2. 23. Vers. 27. two bullockes these and the rest following are here added to the Feast over and beside those seven lambes one bullocke and two rammes which were offered with the first-fruits Levit. 23. 18. as is shewed in the Annotations there and beside the continuall Burnt-offering or daily sacrifice as after followeth in vers 31. Vers. 31. and their drinke-offerings This seemeth to be referred not only to the former yee shall make them ready but also to the latter they shall be perfect that as the beasts flower and oyle were to be perfect unblemished sound and sweet so the wine for drinke-offerings should likewise be perfect as hee called it strong wine in vers 7. not dead soure mixed with dregs or lees or otherwise corrupted See the Annotations on Gen. 4. 4. CHAP. XXIX 1 The offerings at the feast of Trumpets on the first day of the seventh moneth 7 at the day of afflicting their soules which was the tenth day of the seventh moneth 12 and on the eight daies of the feast of Tabernacles which began on the fifteenth day of the seventh moneth ANd in the seventh moneth in
of Israel saying This is the land the which ye shall inherit by lot which Iehovah commanded to give unto the nine tribes and to the halfe tribe For the tribe of the sonnes of the Reubenites according to the house of their fathers and the tribe of the sonnes of the Gadites according to the house of their fathers have received and halfe the tribe of Manasses have received their inheritance The two tribes and the halfe tribe have received their inheritance on this side Iordan 〈…〉 re Iericho Eastward toward the Sunne rising And Iehovah spake unto Moses saying These are the names of the men which shall divide the land by inheritance unto you Eleazar the Priest and Iosua the son of Nun. And ye shall take one Prince one Prince of a tribe to divide the land by inheritance And these are the names of the men Of the tribe of Iudah Caleb the sonne of Iephunneh And of the tribe of the sonnes of Simeon Samuel the son of Ammihud Of the tribe of Benjamin Elidad the sonne of Chislon And the Prince of the tribe of the sonnes of Dan Bukki the sonne of Iogli Of the sonnes of Ioseph the Prince of the tribe of the sonnes of Manesses Hanniel the son of Ephod And the Prince of the tribe of the sonnes of Ephraim Kemuel the sonne of Shiphtan And the Prince of the tribe of the sonnes of Zabulon Elizaphan the son of Parnach And the Prince of the tribe of the sonnes of Issachar Paltiel the sonne of Azzan And the Prince of the tribe of the sonnes of Aser Ahihud the sonne of Shelomi And the Prince of the tribe of the sons of Naphtali Pedahel the sonne of Ammihud These are they whom Iehovah commanded to divide the inheritance unto the sonnes of Israel in the land of Canaan Annotations COmmand the sonnes of Israel After the commandement to destroy the Canaanites and to root out the monuments of their idolatry the Lord now giveth lawes for Israels quiet inheritance of the promised land which first hee limiteth out unto them then sheweth who should possesse it and appointeth twelve men by name to divide the possession And this is by command from God to signifie the weight of the precept and care which Israel should have to observeit shall fall unto you to wit by lot or by line as hee made them fall by line of inheritance Psal. 78. 55. and The lines are fallen unto me in pleasant places Psal. 16. 6. and there fell tenne lines that is tenne portions to Manasses Ios. 17. 5. with the borders or according to the borders or coasts bounds limits or confines God who set all the borders of the earth Psal. 74. 17. and limited the bounds of all mens habitations Act. 17. 26. doth here in speciall and exact manner determine the limits of the holy land called the border of his holinesse or Sanctuary Psal. 78. 54. to the end that his people might behold his bounty and providence in giving them so large and good a land wherefore hee after expostulateth with Israel whether the border of the neighbour kingdomes were greater than their border Amos 6. 2. Also that his people might not be defrauded of their right by other n 〈…〉 on s which sometimes fought with Israel hereabout Iudg. 11. 13. c. as the Ammonites ript up the women with child of Gilead that they might enlarge their border Amos 1. 13. Likewise that Israel â—ight rest conteâ—ted with their limits allotted them 〈◊〉 â—od both generally and particularly and not remove the ancient bound Prov. 23. 10. and 22. 28. Deut. 2. 5. 9. 19. And these limits of Canaan figured the state and condition of the Church of Christ who rejoyceth that the lines are fallen unto him in pleasant places and that he hath a goodly heritage Psal. 16. 6. which therefore is shewed to the Prophet in a vision like the land of Canaan inherited by the tribes of Israel and the borders appointed of their habitations Ezek. 47. 13 14 15 c. Vers. 3. South quarter or Soâ—th corner which the Chaldee calleth the South wind as in Matth. 24. 31. the foure wâ—nds are put for the foure quarters of the world The limits here are set towards all the foure quarters South West North and East the order of proceeding is thus for the South-side he beginneth at the East corner and goeth along to the West the West side beginneth at the South end and extendeth to the North the Northerne quarter likewise is from the West to the East and the Easterne side from the North to the South But in Ezek. 47. 15. c. hee beginneth with the North which here is begun at the South and endeth at the West as here at the East wildernesse of Zin whereof see Num. 33. 36. This was the uttermost part of the South coast and â—ell by lot unto the tribe of Iudah Ios. 15. 1. the sides of Edom Hebr. the hands of Edom that is the border of Edom as is explained in Ios. 15. 1. the salt sea or sea of salt so in vers 12. This was the lake of Sodom called also the dead sea for that it had no fish or living thing in it whereof see Gen. 14. 3. From the end of that sea from the tongue or â—ay thereof that looketh Southward was their South border Ios. 15. 2. This sea is in humane writers called Asphaltites Plin. l. 5. c. 16. Vers. 4. shall turne about that is fetch a compasse as the Greeke translateth it shall compasse for which in Ios. 15. 3. is said it went out from the South or on the South-side so after the ascent of Aâ—rabbim or Maaleh Akrabbim as in Ios. 15. 3. which is by interpretation the ascent or going 〈◊〉 of Scorpions which place some thinke was so named of the Scorpions which were in the wildernesse Deut. 8. 15. the goings out thereof for this in Ios. 15. 3. is said it ascended up it shall go 〈◊〉 to Hazar Addar by going out is meant a passing along as is expounded in Ios. 15. 3. where Hazar Addar are two places Hezron and Addar for it is said it passed along to Hezron and went up to Addar to Azmon in Ios. 15. 3. 4. there is added that it turned about or fetched a compasse to Karkaa and passed on to Azmon This Azmon is in Targum Ionathan called Kesam in Greeke Asel 〈…〉 Vers. 5. unto the river of Egypt it went out unto the river of Egypt Ios. 15. 4. the river called Sihor Ios. 13. 3. in Targum Ionathan Nilos goings out of it namely of the coast or border Ios. 15. 4. at the sea to wit the great Sea as the Greeke translateth it whereof Moses speaketh in the verse following the Chaldee calleth it the West sea Vers. 6. the sea border that is as the Chaldee explaineth it the West border so called because the great sea lay Westward from the land of Canaan see Gen. 12. 8. you shall even have or shall bee to you
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
people as Christ saith of his sheepe none shall plucke them out of mine hand my Father which gave them mee is greater than all and none is able to pluck them out of my fathers hand Ioh. 10. 28 29. sate downe or were set downe were joyned the Hebrew word T 〈…〉 here used is not found else-where but after the Arabik it signifieth to sit downe and the Greeke word Thakeâ— to sit seemeth to bee borrowed of it And it hath reference here to the Israelites abiding at the foot of mount Sinai to receive the Law Exod. 19. and to the manner of Disciples sitting at their Masters feet to bee taught as Paul saith hee was brought up at the feet of Gamaliel Act. 22. 3. The Greeke translateth and they are under thee the Chaldee and they were led under thy cloud respecting the guidance of Israel thorow the wildernesse Num. 10. â—1 12. Other Hebrewes refer it to the peoples comming into the Sanctuary to learne Gods commandements for that is called the footstoole of his feet Psalme 99. 5. Ezek. 43. 7. Chazkuni on Deut. 33. every one shall receive or hee speaking of the people shall receive which the Greeke translateth he received the Chaldee they received Vers. 4. Moses commanded us these are the words of the people therefore Ionathan in his Thargum prefixeth The sonnes of Israel said Moses commanded c. The Law was first and properly of God but being given by Moses ministery it is called The Law of the Lord by the hand of Moses 2 Chron. 34. 14. and thereupon the Law of Moses 2 King 14. 6. Laâ— 24. 44. Ioh. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law are said to bee commanded by Moses Mar. 1. 44. and 10. 〈◊〉 The Scripture it selfe openeth this phrase for that which in 2 King 21. 8. is written Moses commanded them is in 2 Chron. 33. 8. expounded by the hand of Moses inheritance or possession to have and enjoy it to them and their posterity as a thing of worth and excellency Hereupon David saith Thy testimonies have I taken as an heritage for ever for they are the joy of mine heart Psal. 119. 111. So men are said to inherit the premises Heb. 6. 12. to inherit the blessing Heb. 12. 17. 1 Pet. 3. 9. to inherit eternall life and salvation Mat. 19. 29. Heb. 1. 14. the Church or congregation in Greeke the Synagogue of Iakob that is of the posterity of Iakob the twelve tribes as Ionathan in his Thargum saith The Church of the tribes of Iakob Vers. 5. he was Moses was in Iesurun a King which the Greeke translateth a Prince So the Hebrewes as Chazkuni on this place say Moses was the King and Maimony in Misn. in Beth habchirah chap. 6. sect 11. Moses our master was a King So Princes are called Kings in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himselfe that hee was their King as 1 Sam. 12. 12. Ieshurun in the Chaldee Israel see Deut. 32. 15. the heads that is the chiefe the Governours together with the people as was at the giving of the Law Exod. 19. 7 17. Vers. 6. Let Reuben live the Chaldee addeth to life eternall This blessing may respect Reubens sinne with his fathers Concubine for which hee lost his birthright of his father Gen. 35. 22. and 49. 4. and the sinne of the Princes of that tribe which rebelled with Korah Num. 16. 1. c. But mercy is here promised in Christ that hee should live before God among his brethren So hee went armed before them against the Canaanites Ios. 4. 12. and not die the Chaldee expounds it and let him not die the second death by which name the Scripture calleth eternall damnation Revel 20. 6. 14. So Ionathan in his Thargum paraphraseth Let Reuben live in this world and not die with the death wherewith the wicked shall die in the world that is to come It is very vsuall in the Scripture to set downe things of importance and earnestnesse by affirmation of the one part and deniall of the other as in Esay 38. 1. thou shalt dye and not live Num. 4. 14. that they may live not die Ps. 118. 17. I shall not dye but live Gen. 43. 〈◊〉 that wee may live and not die Ier. 20. 14. Cursed bee the day c. Let not that day be blessed 1 Ioh. 2. 27. it is true and is not lying 1 Ioh. 2. 4. he is a lyar and the truth is not in him Ioh. 1. 20. he confessed and denied not 1 Sam. 1. 11. and remember mee and not forget thine handmaid Deut. 9. 7. Remember forget not Deut. 32. 7. O people foolish and not wise and many the like a number by a number may be understood few as in Deut. 4. 27. Gen. 34 30. men of number is a few men so one numbred and in Esay 10. 19. a number meaneth few and then the former deniall not is againe to bee repeated to this sense and his men be not few in number Examples of such understanding the word not are shewed in the Annotations upon Num. 4. 15. Otherwise by a number is meant a great number as the Greeke translateth many in number Onkelos the Chaldee Paraphrast expoundeth it and let his sonnes receive their inheritance by their number and Ionathan paraphraseth Let his young men bee numbred with the young men of his brethren of the house of Israel Vers. 7. the blessing of Iudah the word blessing is to be understood from v. 1. And Ionathan in his Thargum supplieth it So doth the Scripture often as in 1 King 22. 24. which way went the spirit the word way is supplied from 2 Chron. 18. 23. and sundry the like as is noted on Ger. 4. 20. and 24. 33. Here Iudah the fourth brother is in the second place for the honour of the kingdome which was to be in this tribe Gen. 4. 9. and hee marched formost of all the tribes Num. 10. 14. so he is set before Levi here as he is also by his precious stone in Revel 21. 19. Simeon his name is quite omitted in this blessing for by his sinne of old hee lost his honour and was to be scattered in Israel Gen. 49. 5. 7. and his posterity for their sinne in the wildernesse were greatly diminished that being at the first muster fifty nine thousand and three hundred men Num. 1. he was at the latter muster but twenty two thousand and two hundred Num. 26. 14. Neither were there any Iudges of his tribe as God raised up of sundry others Iudg. 2. 16. c. Yet forasmuch as Simeons inheritance was in the midst of the inheritance of the sonnes of Iudah Ios. 19. 1. and he went with his brother Iudah to fight against the Canaanites Iudg. 1. 3. it is thought that his blessing was implied in Iudahs and so Ionathan in his Thargum coupleth Simeon with Iudah in this place Howbeit the Greeke in many copies joyne
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
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
that is thy judgement and vengeance for all means of destruction are the Lords sword Isa. 66. 16. and 27. 1. Ier. 47. 6. Zeph. 2. 12. The Chaldee expoundeth it the wicked which deserveth to be killed with thy sword or understand which wicked man is thy sword as Asshur is called the rod of his wrath Esay 10. 5. and so in the verse following from mortall men which are thy hand or with thy hand that is thy judgement or plagne for so Gods hand often signifieth Exod. 7. 4. Act. 13. 11. Vers. 14. of the transitory world that is worldlings as they of the citie are citizens Psalm 72. 16. The word Cheled is used also for the short time of mans age and durance Psal. 39. 6. and 89. 48. Here and in Psal. 49. 2. it is the world named of the transitorinesse for the fashion of this world passeth away 1 Cor. 7. 31. in this life according to Abrahams speech Sonne remember that thou in thy life time receivedst thy good things Luke 16. 25. Of the wickeds prosperitie here see Iob 21. 78. c. the sonnes to wit of those worldlings meaning that both they and their children have their fill Or satisfied are they with sonnes as in Iob 21. 11. they send forth their children like a flocke their overplus the residue of their store or their excellencie For this word Iether is used sometime for overplus in quantity Exod. 23. 11. 1 King 11. 41. sometime it noteth also the excellencie or dignitie Gen. 49. 3. Vers. 15. in justice meaning in the justice or righteousnesse which is of God by faith in Christ as Phil. 3. 9. View thy face that is enjoy thy comfortable favour as Psal. 4. 7. and 16. 11. or shall see and know thee plainly and perfectly as 1 Cor. 13. 12. 2 Cor. 3. 18. 1 Ioh. 3. 2. when I awake to wit out of the dust of the earth from the sleepe of death as Esay 26. 19. with thy image to wit I shall be satisfied with it so meaning by image Gods glorie or with thy image that is having it upon me for as we have borne the image of the earthly man so shall we beare the image of the heavenly 1 Cor. 15. 49. Compare herewith Psal. 73. 20. The Hebrew Doctors expound this in justice to be meant of the garden of Eden the heavenly Paradise called justice and that in the world to come which is after the raising of the dead to life it is in the light stored up called the Image and this is that in Psal. 17. I shall be satisfied when I awake with thine Image saith R. Menachem on Deut. 4. But the same Rabbine on Levit. 10. giveth a better exposition of this word justice saying For there is no comming before the most high and blessed King without the Shecinah that is the divine Majestie of God in Christ to signifie which thing it is said I in justice shall view thy face PSAL. XVIII David having beene delivered from all his enemies professeth his love unto God therefore 5 Hee remembreth the great dangers wherein he had beene 7 his cries unto God 8 the Lords wonderfull judgements upon his enemies 17 and deliverance of David 21 He sheweth his integritie of life 27 Gods justice towards all men 33 the victories which hee gave unto David 44 and dominion over peoples 50 The glory of Gods name among the Gentiles for his salvation of Christ whom David figured and of all nations by him To the Master of the Musicke a Psalme of the servant of Iehovah of David which spake to Iehovah the words of this song in the day that Iehovah had delivered him from the hand of all his enemies and from the hand of Saul And he said I Will dearely love thee Iehovah my firme strength Iehovah my rock and my sortresse and my deliverer my God my rocke in whom I hope for shelter my shield and horne of my salvation mine high defence I called upon the praised Iehovah and from mine enemies I was saved The pangs of death compassed mee and the streames of Belial frighted me The pangs of hell went round about mee the snares of death prevented me In the distresse upon me I called on Iehovah and unto my God I cried out he heard my voice out of his Palace and my out-crie before him entred into his eares And the earth shaked and quaked and the foundations of the mountaines were stirred and they shooke themselves because he was wroth Smoke ascended in his anger and fire out of his mouth did eat coales burned from it And he bowed the heavens and came downe and gloomy darknesse was under his feet And he rode upon the Cherub and did fly and he flew swiftly upon the wings of the wind He set darknesse his secret place round about him his pavilion darknesse of waters thick clouds of the skies From the brightnesse that was before him his thick clouds passed away haile and coales of fire And Iehovah thundered in the heavens and the Most high gave his voice haile and coales of fire And he sent his arrowes and scattered them afunder and lightnings he hurled forth and terribly strucke them downe And the channels of waters were seene and the foundations of the world were revealed at thy rebuke Iehovah at the breath of the wind of thine anger He sent from the high place hee tooke me hee drew me out of many waters He rid mee from my strong enemie and from my haters for they were mightier than I. They prevented me in the day of my cloudy calamitie and Iehovah was for a staffe unto me And he brought me forth to a large roomth hee released me because he delighted in me Iehovah rewarded me according to my justice according to the purenesse of my hands rendred he unto me Because I observed the wayes of Iehovah and did not wickedly from my God For all his judgements were before me and his decrees I did not turne away from me And I was perfect with him and kept my selfe from mine iniquitie And Iehovah rendred to me according to my justice according to the purenesse of my hands before his eyes With the gracious Saint thou wilt shew thy selfe gracious with the perfect man thou wilt shew thy selfe perfect With the pure thou wilâ— shew thy selfe pure and with the froward thou wilt shew thy selfe wry For thou wilt save the poore afflicted people and wilt bring low the loftie eyes For thou hast lighted my candle Iehovah my God hath brightned my darknesse For by thee I have broken thorow an host and by my God I have leaped over a wall God his way is perfect the saying of Iehovah is tried he is a shield to all that hope for safety in him For who is God besides Iehovah and who is a rocke except our God God that girdeth me with valour and giveth my way perfect He matcheth my feet as Hindes feet and upon my high places hee maketh me stand He learneth my hands to
Vers. 6. my vowes that is my prayers made with vowes as the Saints used Gen. 28. 20. Iudg. 11. 30 31. Hereupon prayer is called in Greeke Proseuche of powring out vowes to God inheritance to them so the Greeke also hath it or given me the inheritance of them that is such a blessing as usually thou bestowest on such as feare thee The Chaldee paraphraseth thou hast given an inheritance in the world to come to them that feare thy name Vers. 7. Thou wilt adde or prayer-wise adde thou c. so the rest daies unto daies or upon daies that is a long life of the King meaning himselfe and specially Christ who was to be his Sonne after the flesh So the Chaldee saith of the King Christ. See Psalm 72. and 89. 21 30 37 38. Vers. 8. He shall sit to wit on the throne that is reigne or sit that is dwell or abide as Psalm 140. 14. prepare or appoint as his due and readie portion The Hebâ— is Man a name whereby that prepared meat was called which God gave his people from heaven Psal. 78. 24. Vers. 9. day by day or day and day that is daily The Hebrew usuall phrase is day day so Psal. 68 20. Gen. 39. 10. Isa. 58. 2. Exod. 16. 5. sometime day and day as Hest. 3. 4. 2 Cor. 4. 16. So two two Mark 6. 7. for two and two The Chaldee maketh this paraphrase when I pay my vowes in the day of the redemption of Israel and in the day when the King Christ shall be anointed to reigne PSAL. LXII David professing his confidence in God discourageth his enemies 6 repeateth his assured confidence Teacheth the people to trust in God not in worldly things 12 Power and mercie belong to God To the Master of the Musicke over Ieduthun a Psalme of David YEt surely unto God my soule keepeth silence from him is my salvation Surely he is my rocke and my salvation mine high defence I shall not be moved much How long wil ye endevour mischiefe against a man ye shall be killed all of you ye shall be as a bowed wall as a fence that is shooved at Surely they consult to thrust him downe from his high dignity they delight in a lye with his mouth each of them blesseth with their inward part they curse Selah Yet unto God my soule keepe thou silence for from him is my expectation Surely he is my rocke and my salvation mine high defence I shall not be moved In God is my salvation and my glory the rock of my strength my safe hope is in God Trust ye in him in all time O people powre out your heart before him God is a safe hope for us Selah Surely the sons of base man are vanity the sons of noble man are a lye in balances to mount up they together are lighter than vanitie Trust not yee in oppression and in robbery become not vaine if powerfull wealth do increase set not the heart theron Once did God speak twice heard I this same that strength pertaineth to God And to thee O Lord mercy for thou wilt pay to man according to his worke Annotations OVer Ieduthun â—hat is over Ieduthuns posteritie who was a singer in Israel 1 Chron. 25. 3. or to Ieduthun See also Psal. 39. 1. Vers. 2. Yet surely or Only It is an earnest affirmation against some contrary temptation or speech and excludeth also other things So vers 3 5 6 7 10. keepeth silence or is sileâ— or still that is quiet submisse and as the Greeke explaineth it subject the rebellious affections being tamed and subdued See also Psal. 4. 5. Vers. 3. moved much or moved with a great moving Persecuted but not forsaken cast downe but 〈◊〉 perish not as 2 Cor. 4. 9. for God giveth the issue with the temptation 1 Cor. 10. 1 3. The Chaldee expounds it I shall not be moved in the day of great affliction Vers. 4. endevour mischiefe this word is not found elsewhere in the Scripture It denoteth both a purpose in minde and a thrusting forward in act of any mischievous deed against a man in Chaldee against a gracious man So man here is used as in Jer. 5. 1. if yee can finde a man that is a just and godly man yee shall be killed or will yee be murdered violently killed Some Hebrew copies varying a point or vowell give it an active signification will ye murder This the Greek followeth but the former sense here fitteth best a fense wall or mure another word than the former shooved at or thrust namely for to fall as is expressed Psal. 118. 13. Hereby is meant a great and sudden ruine as Isa. 30. 13. Ezek. 13. 13 14. Vers. 5. from his high dignity or excellencie whereunto he was exalted of God David speaketh this of himselfe therefore the Greeke hath mine honour and blameth them here for oppâ—gning his dignity as he did before in Psal. 4. 3. they dâ—light or readily like of and accept oâ— a deceivable lie each of them blesseth Hebr. they blesse but his mouth leadeth us to minde it of all in general every one in particular Compare Psal. 5. 10. Blessing is used for faire words and sometimes flattery Rom. 16. 18. Vers. 6. my expectation that is my salvation expected and hoped for as vers 2. Vers. 9. in all time that is alwaies See Psal. 34 2. powre out your heart that is the desires of your heart your prayers with teares A similitude taken from powring out of waters as is expressed Lam. 2. 19. powre out thy heart like water before the face of the Lord. This was practised in Israel when they drew water from their heart and powred it out by their eyes before the Lord 1 Sam. 7. 6. A like phrase is of powring out the soule Psal. 42. 5. 1 Sam. 1. 15. The Chaldee maketh this paraphrase Cast downe before him the prides of your heart pray before him with all your heart and say God is our hope for ever Vers. 10. noble man hereby is meant men of all degrees high and low See the notes on Ps. 49. 3. in ballances to mount up or to ascend meaning that all men together if they be put in one ballaÌ„ce and vanity in another they will mount up that is be lighter than vanity it selfe And the word hebel vanity here used denoteth a vaine light thing as the breath of ones mouth or bubble on the water Vers. 11. in oppressâ—an that is in goods gotten by oppression extortion or fraudulent injâ—â—â—â—â— this word importeth guilefull wrong as the next more open violent robberie See also Isa. 30. 12. become not vaine that is foolish and vile in respect of others and deceiving your selves For to make vaine is to deceive Ier. 23. 16. and to wax vaine is to be vile and come to nothing Iob 27. 12. Ier. 〈◊〉 5. Rom. 1. 21. This instruction which concerneth all men David applieth to his souldiers that they should not give themselves to the
heavens in the clouds of the aire Gen. 1. 7. Job 26. 8. and 37. 11. Vers. 6. stablished or made them stand Psalm 119. 91. a statute that is statutes or decrees rules ordinances whereby every creature is bounded to his set time and place as Job 14. 5 13. and 26. 10. whereupon mention is made of the statutes or ordinances of heaven of the Moone and starres c. Iob 38. 33. Ier. 31. 35. and 33. 25. it shall not passe that is not any of the things fore-mentioned shall passe the statute or bound set of God or it the statute shall not passe away or faile or not be altered as Esth. 1. 10. and 9. 27. 28. Vers. 7. dragons or whale-fishes Vers. 8. vapour or smoake exhalation dampe As these and all other creatures are here stirred up to praise the Lord so for our sakes are these things written that we should learne by them to praise the Creator And it is a rule in the Hebrew Canons that for winds when they blow tempestuously and for lightning thunder c. for lights in the aire which seeme to be starres that fall or runne from place to place or blazing stars comets c. when a man seeth any of these hee is to blesse God who hath filled the world with his power and might Also he that seeth the beautifull creatures as going out into the fields or gardens in the spring time seeth the trees sprouting and blossoming he is to blesse God who hath not let his world lacke any thing but hath created in it goodly creatures and saire trees c. for the use of the sons of Adam So for mountaines and hills seas and desarts rivers c. if he see any of them from three daies to three daies he is to blesse the Creater of the world Maimony in Misneh in Beracoth chap. 10. sect 14. 13. 15. Vers. 10. fethered fowle or winged bird Hebr. bird of wing Vers. 13. high advanced or set on high so Esay 12. 4. It is a strong tower into which the righteous runneth and is also set on high in safety Prov. 18. 10. Vers. 14. the horne the power and glory as the Chaldee saith the glory of the kingdome of his people see Psal. 75. 10. This is accomplished in Christ the horne of salvation Luk. 1. 69. the praise understand which is the praise of his Saints that is their glory or an argument of praise to them neare him Gods people are said to be neare unto him in respect of his covenaÌ„t with them in Christ Ephes. 2. 13. their service of him Levit. 10. 3. and spirituall alliance in Christ Ioh. 20. 17. 1 Joh. 3. 1. For this word nigh is used for kindred Lev. 21 3. Christ draweth neare unto God for them Jer. 30. 21. and they by him Heb. 10. 19. 22. PSAL. CXLIX God is publikely to be praised for his graces to his Church and power given to the same Halelu-jah SIng ye to Iehovah a new song his praise in the Church of gracious Saints Let Israel rejoyce in his makers let the sons of Sion be glad in their King Let them praise his name with flute with timbrell and harpe let them sing Psalmes unto him For Iehovah taketh pleasure in his people he will beautifie the meeke with salvation The gracious Saints shall be gladsome in glory shall shout joyfully upon their beds The exaltations of God in their throat and a two-edged sword in their hand To doe vengeance on the heathens reproofs in the nations To binde their Kings in chaines and their Nobles in fetters of iron To doe on them the judgement written this comely honour is to all his gracious Saints Halelu-jah Annotations HIs makers the Father the Word and the Hely Ghost which three are one 1 Ioh. 5. 7. The mysterie of the Trinity is in the Hebrew phrase so in many other as Let us make man in our image Gen. 1. 26. Where is God my makers Iob 35. 10. Thy makers is thine husbands Esai 54. 5 Remember thy Creators Eccles. 12. 1. and sundry the like God also is our maker both in nature and grace see Psal. 100. 3. their King Christ as Matth. 21. 5. Song 14. Vers. 3. with slate â—s Psal. 150. 4. or in a dance as Ier. 31. 4. 13. Ps. 30. 12. One name is given both to the dance and the pipe whereto they danced Vers. 4. 〈◊〉 or adorne make glorious so Esa. 60. 7. 9. 13. The Greeke saith exalt Vers. 6. The exaltations that is exalting songs high acts high praises or lifting up of the voice preachings in their throat that is aloud spoken of and proclaimed so Esa. 58. 1. Cry with the throat is Cry aloud two edged Hebr. a sword of mouths that is of two mouthes as is expressed Iudg. 3. 16. in Greeke two mouthed that is two edged biting or cutting both waies This sword is Gods word and commeth out of Christs mouth Ephes. 6. 17. Heb. 4. 12. Rev. 1. 16. Vers. 7. on the beathens by preaching against their idolatries Act. 14. 15. and 17. 16 17 22 c. Compare 2 Cor. 10. 4. 5. 6. Esa. 41. 15. reproofs for sinne as Ioh. 16. 8 c. Vers. 8. To binde their Kings restraining their vices and bringing them under the bonds and subjection of the gospell see Ps. 2. 3. Mark 6. 20. Acts 24. 26. Rev. 21. 24. Esa. 45. 14. a figure of captivity Nahum 3. 10. 2 Cor. 10. 4 5 6. Matth. 16. 19. Nobles or Honourable Vers. 9. written in the booke of God see 1 Cor. 4. 6. Rev. 22. 18. So the Chaldee paraphraseth written in the Law And this may have reference to that law Deut. 7. 1 2 c. honour is or this shall be the honour of all his Saints PSAL. CL. An exhortation to praise Gods holinesse power goodnesse with all kinde of instruments and all breath Halelu-jah PRaise ye God in his sanctity praise him in the firmament of his strength Praise him in his powers praise him according to the multitude of his greatnesse Praise him with the sound of the Trumpet praise him with the psaltery and harpe Praise him with Tymbrel and Flute praise him with Virginals and Organ Praise him with well sounding Cymbals praise him with loud sounding Cymbals Let all breath praise Iah Halelu-jah Annotations IN his sanctity or for his holinesse his most holy being Isa. 6. 3. the first argument of praise from Gods holy essence in himselfe or in his sanctitie his sanctuary his holy place meaning heaven in the firmament of his strength that is for his strong firmament called heaven Gen. 1. 8. the second argument of praise from the frame of the world whereof heaven is chiefest see Psal. 19. 2. or for the out-spreading of his strength that is for his strength spread out as the firmament Vers. 2. in his powers or for his powerfull acts as Ps. 145. 4. the third argument of praise from Gods mighty administration of all things since the creati on of
Churches afflictions and infirmities which appeare in this life Blacknesse signifieth tribulation as Iob complaineth My skinne is blacke upon me and my bones are burnt with heat Iob 30. 30. and Ieremy lamenteth the blacknesse of the Nazerites visage Lam. 4. 8. And here in the verse following the Church sheweth her blacknesse to be because the Sunne had looked downe upon her and the scorching of the Sunne is by our Saviour expounded tribulation or persecution arising because of the word Matth. 13. 6. 20. 21. It may also imply her blacknesse by sinne in respect of her owne negligence which shee acknowledgeth in the end of the 6. verse and in respect of both her blacknesse by sorrow and mourning for her present miseries as blacke colour was the habit of mourners For the hurt of the daughter of my people am I hurt I am blacke astonishment hath taken hold on me Ier. 8. 21. Thus the Church is partaker of the afflictions of Christ at whom many were astonied his visage was so marred more then any man and his forme more then the sonnes of men Esay 52. 14. and comely or but comely and is here by way of opposition though I am blacke yet am I comely also The Hebrew Navah signifieth comely beautifull amiable and to be desired The Greeke here translateth it goodly or fayre and in vers 10. beautifull So the Apostle in Rom. 10. 15. expoundeth it beautifull from Esay 52 7. This comelinesse of the Spouse is after shewed to bee both in her sight or countenance Song 2. 14. and in her speech Song 4. 3. And as blacknesse is in the colour and skinne so comelinesse is in the parts features and proportion of the body which the Church hath by her creation or new birth as she is the workmanship of God created in Christ Iesus unto good works Eph. 2. 10. Thus was she blacke in her selfe but comely in Christ for Gods strength is made perfect in weaknesse therefore the Apostle said Most gladly will I rather glory in my infirmities that the power of Christ may rest upon me or dwell in me therfore I take pleasure in infirmities in reproaches in necessities in persecutions in distresses for Christs sake for when I am weake then am I strong 2 Cor. 12. 9. 10. And againe We are troubled on every side yet not distressed perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed alwayes bearing about in the body the dying of the Lord Iesus that the life also of the Lord Iesus might be made manifest in our body 2 Cor. 4. 8. 9. 10. daughters of Ierusalem to these she speaketh againe in ch 2. 7. and 3. 5. 10. and 5. 8. 16. and 8. 4. so they were the friends of Christ and his Church the elect of God though not yet perfectly instructed in the way of the Lord as may be gathered by Song 5. 8. 9. and 6. 1. As the villages belonging to a City are usually called the daughters of that City 1 Chr. 7. 28. Num. 21. 25. so Ierusalem which is above is the mother of us all Gal. 4. 26. whose daughters are the particular Churches and Christians called Uirgins 2 Cor. 11. 2. Rev. 14. 4. And Sodome and Samaria are prophesied of that they should be given to Ierusalem for daughters Ezek. 16. 61. And thus in Psalm 45. 13. 14. the Kings daughter the Church is brought unto the King in rayment of needle workes and virgins her friends after her Such are here comforted against the scandall of the Crosse and infirmities which accompany the Church in this world tents of Kedar Kedar was the second sonne of Ismael Gen. 25. 13. His posterity which were still called by his name dwelt in Tents in the deserts of Arabia fed cattell and were given to their bow and warres see Esay 21. 13. 17. and 42. 11. Ezek. 27. 21. And the Psalmist lamenteth his state that he dwelt with the tents of Kedar which he after explaineth with him that hateth peace Psal. 120. 5. 6. And Kedar by interpretation signifieth Blacke and the Kedarenes that dwelt in tents had thereof their name Scenites as if we should say Tentaries and their tents were of hayre cloth made of goats hayre and in them they dwelt and had no other houses as is reported by Pliny lib. 6. cap. 28. and Solinus Polyhist in cap. 36. Here therefore the Church which is called the Tents of Iakob Ier. 30. 18. and the tents of Iudah Zach. 12. 7. is for her afflictions persecutions pilgrimage and many infirmities in outward view of the world like to the blacke and hayrie tents of Kedar or such as dwelt in them curtaines of Solomon these are to set forth her comelinesse as Kedars tents did her blacknesse And though curtaines sometimes signifie tents as the Arke of the Lord remained under curtaines 1 Chron. 17. 1. and Eenlarge the place of thy tents and let them stretch forth the curtaines Esay 54. 2. yet Solomons curtaines here seeme rather to meane the goodly hangings that were in his house and about his bed For Solomon dwelt not in tents but having riches and wealth and honour such as no Kings had 2 Chron. 1. 12. builded him houses Eccles. 2. 4. and one which was thirteene yeeres in building 1 King 7. 1. and for his Queene Pharoahs daughter hee builded an house 1 King 9. 24. So though the Church bee outwardly blacke like Kedars tents yet is shee inwardly beautifull as Solomons curtaines for The Kings daughter is all glorious within Psalm 45. 14. The Chaldee paraphraseth on this verse thus When the house of Israel made the Calfe Exod. 32. their faces were blacke like the sonnes of Cush the Ethiopians which remaine in the tabernacles of Kedar and when they turned by repentance and were forgiven the brightnesse of the glory of their faces was increased like the Angels for that they made the curtaines for the Tabernacle and the divine majesty dwelt among them and Moses their master went up to the firmament and made peace betweene them and their King Vers. 6. Looke not upon me or Behold mee not to weet with contempt for my blacknesse that is Despise me not as in Iob 41. 34. Hee beholdeth all high things that is despiseth them Or Looke not upon me with delight and gladnesse for my affliction as in Obad. v. 12. thou shouldest not have looked on the day of thy brother Or Looke not upon mee with astonishment as the Apostle teacheth That no man should be moved for these afflictions for your selves know that we are appointed thereunto 1 Thess. 3. 3. blackish or somewhat-blacke in Greeke made blacke the old Latine version translateth it browne The forme of the Hebrew word here differing from the former seemeth to diminish the signification as in Levit. 13. 19. a word in the like forme meaneth somewhat reddish By this shee would teach not to judge of her estate by her skin by the outward appearance where afflictions and infirmities
grace or words of grace Luk. 4. 22. which was powred out in the lips of Christ Psal. 45. 3. which set forth by similitude of the pleasant lilie and sweet myâ—rh-oile doe note out the comfort and sweetnesse of the Gospell in the hearts of them that beleeve Vers. 14. The Chrysolite in Hebrew Th 〈…〉 it is a precious stone of a golden sea-green colour see Exod. 28. 20. These hands of Christ likened unto or adorned with gold rings whose hollow place of foyle is set and filled with the Chrysolite signifie his precious pure and glorious workes acceptable and honourable before God and men his bowels that is his breast and belly for in them the bowels are contained as the heart liver c. but he nameth bowels to denote his inward affections outwardly manifested So the heart is said to bee among the bowels in Psal. 22. 15. and the liver is joyned therewith in Lam. 2. 11. where also the bowels are in Greeke translated the heart See before on verse 4. bright yvorie Hebr. brightnesse of yvorie meaning most bright polished faire and glorious overlaid or which is covered and so adorned with Saphirs for in Gen. 38. 14. this word is used for covered where the Greek and Chaldee expound it adorned These bowels of Christ like burnisht yvorie decked with Saphirs which are precious stones of a sea blew or heavenly colour signifie his hearty and heavenly affections love mercy commiseration c. towards God his Law and his people as he saith in Psal. 40. 9. thy Law is within my bowels and bowels are inward-affections in 2 Cor. 7. 15. and joyned with mercies in Phil. 2. 1. and used for tender-mercy in Luk. 1. 78. and Pauls great longing after the Saints is said to be in the bowels of Iesus Christ Phil. 1. 8. The Chaldee Paraphrast applyeth these to the body of the Church of Isâ—ael the twelve Tribes who shined as hee saith like lampes were polished in their workes like Elephants tooth or yvorie and shone like Saphiâ—s Vers. 15. His legges piliars of marble under the name legges the thighes also are comprehended and all down to the feet which are the instruments to beare sustaine and remove the body from place to place so the legges of a man and the strength of an horse are mentioned in Psal. 147. 10. to signifie mans might and swiftnesse And as yron legs denoted a strong Kingdome Daniel 2. 33. 40. so the strength of Christ in his wayes and government is resembled by marble-pillars and the uprightnesse and purity thereof by the colour of white-marble or alabaster founded or grounded set fast as on a foundation sockets of solid gold that is Christs feet on which his legges are set as pillars on their sockets to sustaine and stay them up are of solid gold firme and stable pure and glorious so that his way is perfect his ancles slip not 2 Sam. 22. 33. 37. his foâ—t standeth in righteousnesse Psal. 26. 12. he walketh safely in his way and his foot stumbleth not Prov. 3. 23. with these feet in justice he treadeth downe his enemies Psalme 110. 1. Esay 26 6 2 Sam. 22. 39. 43. but bringeth good tidings of peace to his people Nahum 1. 15. that all they are blessed which trust in him Psal. 2. 12. whereas confidence in an unfaithfull man in the day of trouble is like a fâ—ot out of joint Prov. 25. 19. his countenance or his sight appearance forme that is his personage for this word meaneth not his face only but his whole person to see to he is like Lebanon goodly great high glorious So in 2 Sam. 23. 21 a man of countenance that is a goodly personable man is by another Prophet called a man of measure that is of great and goodly stature 1 Chron. 11. 23. Lebanon a goodly mountaine in the North part of the land of Canaan see Song 4. 8. As Christs large glorious and everlasting Kingdome was signified by a stone that became a great mountaine and filled the whole earth Dan. 2. 35. 44. and other kingdomes also are figured by mountaines Ier. 51. 25. so the largenesse eminency and glory of Christ in his Kingdome is here resembled by mount Lebanon choice that is goodly excellent for things that excell are chosen before other and these words choice and good or goodly are joyned together in the praise of men as in 1 Sam. 9. 2. or of trees Ezek. 31. 16. and choice Cedars are mentioned in Ier. 22. 7. so here Christ is choice as the Cedars meaning goodly excellent flourishing and continuing in vigour the just man groweth as a Cedar in Lebanon Psal. 92. 13. Vers. 16. his palate or the roofe of his mouth 〈◊〉 which as the tongue and lips is the instrument of speaking and so figuratively used for speech or words Prov. 5. 3. sweetnesses or sweets sweet things which properly is meant of sweet meates and drinkes as in Nehem. 8. 10. Prov. 24 13. but applyed to the words of God which are sweet to the soule as honey or other sweets to the taste Psalme 19. 10. and 119. 103. Here the palat or mouth of Christ being likened to sweet things signifieth his words doctrines promises comfoâ—ts proceeding from his spirit and being plainly and powerfully uttered to bee pleasant wholesome comfortable to the soules of such as doe discerne and beleeve them as the Spouse before said his fruit was sweet unto her palat or taste Song 2. 3. So the Wisedome of God saith in Prov. 8. 7. my palate that is my mouth shall speake the truth And the Chaldee here paraphraseth The words of his palate are sweet as honey he is altogether or all every whit of him is desires that is much to be desired he is wholly amiable which the Chaldee expoundeth all his commandements are to bee desired Thus Christ is both generally and in particulars commended and magnified by the tongue of his Spouse unto the daughters of Ierusalem as by the tongue of Paul he was crucified among the Galathians Gal. 3. 〈◊〉 when his sufferings were declared But as he is the power of God and the wisedome of God unto them which are called when to others he is a stumbling blocke and foolishnesse 1 Cor. 1. 23. 24. so here he is to his Spouse and her friends glorious and beautifull but to the world hee is base and ignominious a worme and not a man the reproch of men and contemned of the people Psal. 22. 7 his visage marred more then any man and his forme more then the sonnes of men growing up as a root out of a dry ground having no forme nor comelinesse no beauty that wee should desire him Esay 52. 14. and 53. 2. CHAPTER VI. VVHither is thy beloved gone O thou fairest among Women whither is thy beloved turned-aside that wee may seeke him with thee My beloved is gone-downe to his garden to the beds of spice to feed in the gardens and to gather Lilies I am my beloveds and my beloved
that is joyned to the Lord is one Spirit 1 Cor. 6. 17. and is by him made perfect stablished strengthened setled as 1 Pet. 5. 10. This grace is foretold by the Prophet according to Gods first dealing with Israel when he put his holy Spirit within his people and led them through the deepe as an horse in the wildernesse they stumbled not As a beast goeth downe into the valley the Spirit of the Lord quietly led him so didst thou leade thy people to make thy selfe a glorious name Esa. 63. 11. 13. 14. I stirred thee up or I raised thee up They by the words of the Spouse speaking againe to her Beloved whom she stirred or raised up as out of sleepe by her earnest prayers as in Psal. 44. 24. Stirre up why sleepest thou Lord And they that give themselves to prayer are said also to stirre up themselves Esa. 64. 7. This raising up was under the Apple tree the tree of life and grace whose shadow and fruit had been delightfull and sweet unto her and to which tree Christ himselfe was likened Song 2. 3. So shee by faith taking hold on the covenant of grace promises of life in Christ called on his name in her for owes and stirred him up for her helpe comfort there under the Apple tree the faith and hope of salvation and life thy mother the faithfull company or the primitive Church who brought forth Christ into the world by preaching professing practising and suffering for his Gospell painefully brought thee forth travelled of thee with sorrow The bringing forth of Christ into the world by the preaching and witnessing of the Gospell that the childe might be borne unto us Esa. 9. 6. is set forth by the similitude of a woman in her painefull-travell Rev. 12. 1. 2. Gal. 4. 19. For as child-birth is accompanied with many pangs and sorrowes like bands that constraine forceably so is the bringing forth of Christ into the hearts and mindes of men that they may beleeve in him performed with much labour sorrow and difficulty In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4. 5. and 4. 8. 11. Wherefore the Church signifying her sorrowes for the deliverance and salvation of her children saith Like as a woman with childe that draweth neere the time of her delivery is in paine cryeth out in her pangs so have we beene in thy sight O Lord. Wee have beene with childe wee have beene in paine wee have as it were brought forth winde we have not wrought any deliverance in the earth c. Esa. 26. 17. 18. Vers. 6. Set me or Put mee as a seale upon thine heart The Spouse desireth of Christ assurance and confirmation of his love towards her that she may be graven as the ingraving of a scale or signet upon his heart This hath reference to the high Priest of old who having the names of the twelve Tribes of Israel graven upon twelve precious stones like the ingravings of a signet or seale is said to beare the names of the sonnes of Israel in the Breast-plate of judgement upon his heart for a memoriall before the Lord continually Exod. 28. 21. 29. So shee desireth Christ to be her mercifull and faithfull high Priest in things pertaining to God Heb. 2. 17. that he would have a continuall care of her salvation mindfull of her himselfe and making a memoriall of her before God his Father and that this affection of love might not vanish away but be as a deepe impression in his heart for ever For a seale is used for a ratifying and confirming that which is spoken that it may not be disanulled Neh. 9. 38. Rom. 4. 11. And this God signified to Zerubbabel saying I will set thee as a seale for I have chosen thee Hag. 2. 23. and againe it is said The foundation of God standeth sure having this seale the Lord knoweth them that are his 2 Tim. 2. 19. a seale upon thine arme The high Priest bare the names of the Tribes not onely upon his heart but the same names he also bare ingraven like a seale upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. And the Lord promising the daughter of Sion that hee would not forget her to have compassion on her saith Behold I have graven thee upon the plames of my hands thy walles are continually before me Esa. 49. 15. 16. But as the heart signifieth inward love so the arme of Christ signifieth his outward manifestation of love by helping bearing and supporting her in all her infirmities through his power wherfore it is said Thou redeemest thy people with the arme Psal. 77. 16. and thou hast scattered thine enemies with the arme of thy strength Psal. 89. 11. and unto Ierusalem he saith Behold the Lord will come with strong hand and his arme shall rule for him Hee will feed his flocke like a sheepheard hee will gather the Lambs with his arme and carry them in his bosome Esa. 40. 10. 11. love is strong as death as death is strong and overcommeth the strongest man Psal. 89. 48. so the love which I beare towards thee desiring to be united unto thee is a strong affection which cannot be subdued in me by any trouble or tentation zeale or gealousie zeale is love inflamed and â—ervent and is used sometime in good part as Ioh. 2. 17. sometime in the evill called bitter zeale or envying Iam. 3. 14. so is gealousie 2 Cor. 11. 2. Here it seemeth to bee meant of godly zeale or gealousie wherewith her heart was also affected towards Christ. hard as hell cruell fierce and inexorable as is hell it selfe that is the grave or state of death whereof see the notes on Gen. 37. 35. that as death and the grave devoureth all so love and gealous-zeale consumeth and eateth up not sparing for the love of Christ constraineth 2 Cor. 5. 14. and the zeale for his glory eateth up the godly Psal. 69. 9. the coales the fierie coales arrowes or fierie darts properly the word signifieth that which flieth and burneth is applyed sometimes to plagues judgements Deut. 32. 24. sometimes to arrowes Psal. 76. 3. here to burning coales or darts of love that pierce and inflame the heart and cannot be quenched flame of Iah the consuming flame of God Shalhebeth-jah noteth a vehement or consuming flame of Iah the Lord as the piercing and devouring lightning but meaneth the fire of his Spirit which is compared unto fire Matth. 3. 11. for the power and efficacie thereof in the hearts of the children of God Vers. 7. many waters By waters and floods are often meant afflictions troubles warres persecutions tentations wherewith the faith love patience of Christs people are exercised tried Psal. 69. 2. Esa. 8. 7. 8. and 59. 19. Dan. 9. 26. and 11. 12. So here is signified that the love of Christ wherewith the