Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
hath beene my helpe Vers. 7 ten times in his sixe yeares service ten here may be put for many times so in Iob 19. 3. given that is suffred See Gen. 20. 6. Vers. 9. God hath so it was not by Iakobs fraud as his brethren unjustly calumniated him vers 1. neither used he that art of putting rods into the troughes Gen. 30. 37. but by Gods direction Vers. 10. a dreame sent of God as Gen. 28. 12. hee-goats and rammes as the Greeke expresly addeth By this he was taught that the generation of cattell in that manner was by the instinct of God for to inrich Iakob grisled or haile-spotted that is having many white spots like haylestones for so the Hebrew and Chaldee words import The Greeke expounds it sprinkled as with ashes It may be also to signifie that this was Gods worke as the haile falleth from heaven Such was the colour of certaine horses that Zachary saw in a vision Zach. 6. 3. Vers. 11. Angel called in verse 13. the God of Bethel that is Christ. So after Gen. 48. 16. The Hebrew Doctors also name this Angell Michael â—irkei R. Eliez c. 36. Vers. 12. he-goats the Greeke againe addeth and rammes cattell or flocke which the Greek translateth sheepe and goats the Hebrew comprehendeth both as Levit. 1. 10. Vers. 13. the God Heb. El Beth-el that is the God of the house of God which the Chaldee expoundeth thus the God which appeared unto thee in Beth-el the Gâ—eeke thy God which appeared unto thee in Gods place God here manifest thâ— that hee accepted the service which Iakob used in consecrating Bethel Gen. 28. 18. 19 22. and was mindfull of his promises there made vers 15. kinred or nativity generation as the Greeke translateth adding moreover and I will be with thee as was in verse 3. Vers. 14 for us or to us these words may imply both that they had no hope of benefit from their father and that they had no mind any longer to continue with him out to depart Compare 1 King 12. 16. and the law in Gen. 2. 24. Laban is set forth in this history as a picture of a man covetous envious injurious unthankfull and unnaturall besides his idolatry and hypocrisie By such a miser was Iakobs faith and patience exercised twenty yeeres Vers. 15. of him or to him meaning that he had dealt with them as strangers rather then as children sold us for fourteene yeeres service by thee our husband eating he hath eaten that is quite eaten up and consumed or greedily eaten Or questionwise should hee eate that is consume us quite For by often changing Iakobs wages hee sought to have inriched himselfe with the extreme poverty of his daughters money Hebr. silver used here generally for their price which hee had turned to his owne profit or figuratively the meats and commodities bought with such money as was due to them for their husband service besides their owne portions Vers. 16. riches the Greeke addeth and glory as verse 1. Vers. 18. substance or gathered-goods see Gen. 12. 5. Thus also Iakobs children went with all their goods out of Aegypt Exod. 10. 26. Padan Aram that is as the Greeke hath it Mesopotamia Vers. 19. Teraphims the Greeke here translateth them Idols the Chaldee Images Laban calleth them his gods vers 30. and that they were images or representations used in divine worship other Scriptures also doe confirme Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them and had oracles Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greeke in Hos. 3. 4. translate it declarers or manifesters to weet of hidden things They were greatly displeasing to the true God 1 Sam. 15. 23. and therefore were by the godly rooted out 2 King 23. 24. Sometime the Greeke version keepeth the originall name Theraphein Iudg. 17. and of it the Heathen Greekes framed the word Therapeuein for to signifie the service or worship of their gods and using to consult with such for recovery of their health as Ahazjah did with Beelzebub 2 King 1. 2. they applied the Greek word Therapeuin for to heale oâ— cure diseases An ancient Rabine saith What were those Teraphims They killed a man that was a first borne sonne and tooke off his head and salted it with salt and with oile and wrote upon a plate of gold the name of an uncleane spirit and put it under the tongue thereof and set it up on a wall and lighted candles before it and bowed themselves downe unto it and it spake unto them as it is written in Zach. 10. 2. the Teraphims haue spoken vanitie Pirkei R. Eliezer ch 36. It is more likely they were Images in the shape of men as may be gathered by 1 Sam. 19. 13. 16. Vers. 20. stale from the heart that is stale or conveyed away himselfe without the knowledge or consent of Laban For the heart is the seat of knowledge and understanding Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale translateth hid and the Chaldee saith Iakob concealed it from Laban The word from is here to be understood as afterward in vers 26. 27. where this speech is opened and sometime the Scripture it selfe supplieth this and the like wants as in 2 Chron. 6. 33. heare thou from the heavens whereas the same speech being written in 1 King 8. 43. the word from is wanting Otherwise to steale the heart meaneth priâ—â—ly to draw the heart and affection unto one as in 2 Sam. 15. 6. Or if here we so read it stale the heart of Laban the meaning is he caried away and deceived him of that which his heart did expect and affect namely more wealth by Iakobs service c. And so it is a Syriak phrase not much differing from that in 2 Cor. 12. 16. I caught you with guile where the Syriak translateth I stale you with guile And stealing is used for carying away Iob 21. 18. Vers. 21. the river Euphrates as the Chaldee explaines it which was betweene Chaldea and Canaan Ios. 24. 2. 3. set his face that is his affections and actions without declining to any other way Therefore the Greeke translateth it hormesen which signifieth an earnest violent running thitherward The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead in Greeke Galaad It was a goodly mountaine adjoyning next to Lebanon beneath which mount was a fertile country called also the land of Gilead Ier. 22. 6. Deut. 34. 1. They were stored with balme myrrh and other spicerie Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell and were afterwards taken from the Amorites and given partly to the sonnes of Reuben and Gad and partly to the sonnes of Manasses for inheritance Song 4. 1. Numb 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name one of Iakobs posteritie Num. 26. 29. Vers. 22. the third day
to wife And the sonnes of Iakob answered Sechem and Hamor his father with deceit spake because hee had defiled Dinah their sister And they said unto them wee cannot doe this thing to give our sister to a man that hath a superfluous-fore-skin for that were a reproach unto us Onely in this will we consent unto you if ye will be as we are that every male of you be circumcised Then will we give our daughters unto you we will dwell with you and wee will become one people And if ye will not hearken unto us to bee circumcised then will wee take our daughter and we will be gone And their words were good in the eyes of Hamor and in the eyes of Sechem Hamors sonne And the yongman delayed not to doe the thing because he had-delight in Iakobs daughter and hee was more honourable then all the house of his father And Hamor and Sechem his sonne came unto the gate of their citie and spake unto the men of their citie saying These men they are peaceable with us therfore let them dwell in the land and trade therein for the land behold is large of spaces before them let us take their daughters to us for wives let us give unto them our daughters Onely in this will the men consent unto us for to dwell with us for to become one people if every male among us be circumcised even as they are circumcised Their cattell and their substance and every beast of theirs shall not they be ours onely let us consent unto them and they will dwell with us And unto Hamor and unto Sechem his sonne hearkened all that went-out of the gate of his citie and they were circumcised every male all that went-out of the gate of his citie And it was in the third day when they were sore that two sonnes of Iakob Simeon and Levi Dinahs brethren took each-man his sword and came upon the citie in confidence and they killed every male And they killed Hamor and Sechem his sonne with the edge of the sword and tooke Dinah out of Sechems house and went-out The sonnes of Iakob came upon the slaine and spoiled the citie because they had defiled their sister They tooke their sheepe and their oxen and their asses and that which was in the citie and that which was in the field And all their wealth and all their little-ones and their wives they tooke-captive and spoyled and all that was in the house And Iakob said to Simeon and to Levi ye have troubled me to make mee to stinke among the inhabitants of the land among the Canaanites and among the Pherizzites and I am few in number and they will gather themselves together against me and smite me and I shall bee destroyed I and my house And they said Should hee deale with our sister as with an Harlot Annotations THe daughters that is the women as Gen 30. 13. Vpon what occasion she went to see them Moses telleth not the Hebrew Doctors say the maids of Sechem went abroad with timbrels to play c. Pirkei R. Eliezer ch 38. and that it was on a solemne feast day which they kept in that country Ioseph Antiq. b. 1. God noteth Dinahs going out as an occasion of her evill and after reacheth yong women to be keep rs at home Tit. 2. 5. So among the Iewes virgines were after this wont to be kept in 2 Maccab. 3. 19. Dinah was now about 14. yeers of age Iakobs onely daughter Vers. 2. Hamor called in Greeke Emmor So in Act. 7. 16. Evite Hâ—br Chivvite see Gen. 10. 17. humbled or afflicted that is defiled her vers 5. for this word is applied onely to adulterous and unlawfull copulation as in Deut. 21. 14. 22. 24. 29. Iudg. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11. Vers. 3. spake to the heart or as the Greeke translateth according to the minde of the damsell that is kindly on his part and such things as liked and comforted her who it seemeth was sorrowfull for this injury done her as Thamar was in like case 2 Sam. 13. 19. 20. So the Chaldee translateth hee spake consolations to the heart A like phrase is used for kinde and comfortable speaking in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in Ioh. 11. 19. is said to comfort them the Syriak there translateth to speake with their heart So in 1 Thes. 2. 11. Vers. 5. that he namely Hamors sonne as the Greeke translation addeth held his peace or kept-silence as deafe concealing his griefe and asswaging it with consideration of Gods chastisement as other godly men did in their troubles Levit 10. 3. Psal. 39. 10. Thus Iakob ruling his owne spirit did better then his sonnes that tooke the citie verse 27. Prov. 16. 32. Vers. 7. folly in Israel or against Israel that is as the Greeke and Chaldee doe explaine it a filthy and ignominious fact on his part vile foolish and filthy to the Church of God an ignominie and reproach Moses writeth this according to the speech used in his time when to doe folly in Israel was meant of wicked acts done to the scandall of the Church as Deut. 21. 21. Ios. 7. 15. Iudg. 20. 6. Israel being put for his posterity the Israelites see Gen. 19. 37. should not the Chaldee addeth it was not right or meet to be done So the Law commandeth there shall be no whore of the daughters of Israel Deut. 23. 17. and whordome should not be named among the Saints Eph. 5. 3. Vers. 8. is affected or is fastened cleaveth with desire love and delight as this word implyeth the setting of the love upon any Deut. 21. 11. 7. 7. Vers. 10. before you free for you to choose where you like and to possesse it See Gen. 13. 9. and 10. 15. The Greeke addeth broad before you as verse 21. get firme possessions or hold your selves as possessors in it Vers. 11. finde grace and have my request granted see Gen. 33. 15. Vers. 12. Very largely aske Hebr. Multiply yee upon me vehemently dowry a gift of the man unto the woman or her parents before and in respect of mariage See the law hereof Exod. 12. 16. 17. Vers. 13. and spake to weet deceitfully or when they spake unto them Vers. 14. they said This the Greeke referreth to Simeon and Levi Dinahs brethren superfluous or uncircumcised-foreskin see Gen. 17. 11. Vers. 15. Onely in this or But with this condition The Greeke translateth In this we will bee like unto you so in verse 22. where the Greeke addeth the word Onely circumcised cut in the flesh see Gen. 17. 10. And herein was their deceit pretending to have them like themselves in religion and politie intending when they were sicke of their circumcising to kill them verse 25. Vers. 18. good that is as the Greeke hath pleasing Vers. 20. the gate where the publike assembly of the citizens used to bee for all matters of the common
phrase signifieth Matt. 2. 16. 18. and so it is expounded in Gen. 44. 20. Vers. 15. as Pharoah liveth a kind of asseveration or swearing as the like phrase of God manifesteth Ier. 5. 2. which sometime is joyned with the name of God as 1 Sam. 20. 3. as the Lord liveth and as thy soule liveth so 2 Kings 2. 2. 4. 6. 2 Sam. 15. 21. 1 Sam. 25. 26. And to sweare by the kings-life was a great oath in Egypt The Greeke translateth by the health of Pharaoh It may also be read as a wish so Pharaoh live and is likewise an earnest asseveration if ye goe that is yee shall not goe as the Greeke explaineth it see Gen. 14. 23. yongest Hebrew little so after in vers 20. 32. 34. Vers. 16. be ye in bonds you shall be bound or prisoners In Greeke be ye led-away untill your words be manifest whether ye speake-truth or not Vers. 17. put them altogether Hebrew gathered them ward or prison called the house of ward or custodie vers 19. and so by the Chaldee here Here God by tribulation calleth the Patriarchs to repentarice for their sinnes he chasteneth us for our profit that we might bee partakers of his holinesse Heb. 12. 10. Vers. 18. the third day of which number divers things are observed on Gen. 22. 4. Vers. 19. bring to your families corne for the famine or after the Hebrew phrase the breaking of the famine meaning corne as Gen. 41. 56. The Chaldee saith corne which wanteth in your houses Ver. 21. guilty the Greeke translateth in sinne our brother Ioseph they meane who besought them when they sold him into Egypt Gen. 37. Thus by afflictions they are brought to acknowledge their sinne committed about 13. yeeres before which their consciences did now accuse them of So God saith I will goe and returne to my place till they acknowledge their guiltinesse and seeke my face in their affliction they will seeke mee earely Hos. 5. 15. distresse or anguish the Greeke translateth we despised the tribulation Vers. 22. is required that is God punisheth us for killing our brother as is threatned Gen. 9. 5. After may yeeres the guilt of innocent blood could not be remoued out of their hearts but the memory is renued upon this their trouble Verse 23. heard that is understood as Gen. 11. 7. Vers. 24. weps shewing his love and naturall affection which yet he hid from his brethren till they were throughly humbled So God in mens afflictions often hideth himselfe Esay 46. 15. Psal. 10. 1. yet in all their affliction he is afflicted Esay 63. 9. Simeon who seemeth by this to have been the chiefe procurer of Iosephs trouble he was by nature bold and fierce as his fact against the Sichemites doth manifest Gen. 34. 25. 49. 7. Vers. 25. vessells meaning their sacks money Hebr. their silvers provision or food the Greeke addeth food inough did he or as the Greeke translateth it was done meaning by Iosephs servant See the like phrases noted on Gen. 2. 20. and 16. 14. The holy Ghost observeth this kindnesse of Ioseph who was farre from revenge and did good for evill Thus we should doe Rom. 12. 17. 19. Mat. 5. 44. Vers. 28. went forth or was gone that is fayled them or as the Greeke translateth was astonied A like speech is in Song 5. 6. My soule went forth that is fayled fainted The Chaldee translateth the knowledge of their heart departed trembled or as the Greeke saith were troubled and so manifested it one to another See Gen. 27. 33. Vers. 30. tooke us Hebrew gave us that is esteemed and counted Or used us as the Greeke translateth hee put us in prison A like phrase is in 1 Sam. 1. 16. Verse 33. for the famine understand from the 19. verse corne for the famine And so the Gr. expresseth it here as there The Chaldee also saith corne that wanteth in your houses Such defects are often in scripture as he slew Goliath 2 Sam. 21. 19. for the brother of Goliath as is expressed in 1 Chro. 20. 5. Vers. 36. against me or upon me as a heavie burden hastening my death Vers. 37. my two sonnes so the Greeke translateth and the Hebrew is elsewhere so used Exod. 18. 3. But it may also be Englished two of my sons he having foure in all Gen. 46. 9. This condition being unnaturall and sinfull Iakob would not admit of but continueth his purpose not to let Benjamin goe ver 38. Vers. 38. himselfe alone meaning of Rachels children as is explained Gen. 44. 20. 27. 28. and or if mischiefe in Chaldee death see vers 4. my gray haires Hebrew my grainesse or hoarinesse that is me who am gray headed unto hell to the grave or state of death See Gen. 37. 35. Iakob in these doubts and feares bewrayeth weaknesse of faith which afterwards he overcommeth resting in the providence of God and then Moses nameth him Israel Gen. 43. 11. CHAP. XLIII 1 The famine continuing Iakob would send againe into Egypt but his sonnes durst not goe without their yongest brother 8 Iudas offereth to be surety for Benjamin 11 Israel at length yeeldeth and sendeth them with a present double money and a blessing 15 Ioseph entertaineth his brethren 18 They are afraid and offer the steward the money which had beene restored them 23 The steward comforteth them and bringeth out Simeon 26 Ioseph receiveth their present 29 blesseth Benjamin 31 and maketh all his brethren a feast 34 but sheweth speciall favour to Benjamin ANd the famine was heavie in the land And it was when they had made-an-end of eating the corne which they had brought out of Egypt that their father said unto them Goe-againe buy for us a little food And Iudah said unto him saying The man did protesting protest unto us saying ye shall not see my face except your brother be with you If thou wilt send our brother with us wee will goe-downe and buy food for thee And if thou wilt not send him we will not goe-downe for the man sayd unto us ye shall not see my face except your brother be with you And Israel said wherfore did you me the evill to tell the man whether ye had yet a brother And they sayd the man asking asked of us and of our kindred saying Is your father yet alive have ye a brother and wee told him according to the tenour of these words Did wee knowing know that hee would say bring your brother downe And Iudah sayd unto Israel his father send the yong man with me and we will arise and goe that we may live and not dye both we and thou and also our little ones I will be surety for him of my hand shalt thou require him if I doe not bring him unto thee and set him before thee then will I bee a sinner unto thee all dayes For except wee had lingred surely now we had returned these two-times And Israel their father said unto them if it must be so
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their 〈◊〉 he Greek translateth considered their labour in Chaldee their ser 〈…〉 de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and 〈◊〉 are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. 〈◊〉 so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâ—koum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
and then the owner of the asse might use it for his own service which otherwise he might not doe Deut. 15. 19. breake the necke or cut off the necke as the word is translated in Deut. 21. 4. and Esay 66. 3 where it is spoken of a dog The Ierusalemy paraphrast here expoundeth it kill it redeeme for five shekels of money Num. 18. 16. And by the Hebrew Doctors the father when hee redeemed his sonne was to blesse God who gave this commandement and preserved his sonnes life And if the father transgressed and redeemed not his son he was when he came to age to redeeme himselfe Maimony treat of First fruits chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of Gods elect the Church of the first-borne which are written in heaven Heb. 12. 23. from the second death for in respect of the first death no man can give any ransome to God Psal. 49. 8. 9. Heb. 9. 27. Vers. 14. to morrow that is in time to come see the notes on Gen. 30. 33. The Greeke translateth hereafter elsewhere the Greeke keepeth the Hebrew phrase as in Deut. 6. 20. Ios. 4. 6. 21. us out the things done to the fathers are to be remembred as if they were done to the children so the Prophets explaine things as Psalm 66. 6. they passed through the river on foot there did we rejoyce in him and Hos. 12. 4. he found him in Bethel and there be stroke with us So the Hebrew Canons say Thorowout all generations a man is bound to shew himselfe as if it were he himselfe that came now out from the bondage of Egypt as it is written AND HE BROVGHT VS OVT c. and for this cause the holy blessed GOD hath commanded in the Law AND THOâ— SHALT REMEMBER THAT THOV WAST A SERVANT Deut. 15. 5. as if he should say As they so thou thy selfe wast a servant and camest out free and wast redeemed Maimony treat of Leven chap. 7. S. 6. The Apostle speaking of the things that befell Israel saith these things were our examples 1 Cor. 10. 6. and the Rabbines have a common saying Whatsoever happened to the fathers is a signe nuto the children R. Menachem on Gen. 12. Verse 15. was hard to send us that is was stubborn refusing to send us away Or hardned himselfe against sending us away so that hee would not let vs goe The Hebrew word which commonly signifieth to is sometime used for from as is noted on Gen. 36. 6. and so here Pharaoh hardned his heart from sending that is he would not send In 2 Chr. 11. 4. it is said they returned from going whereas in 1 King 12. 24. it is written they returned to goe Compare both for phrase and matter that in Iob 9. 4. who hath hardned himselfe against God and hath prospered the males or being males and this the Iewes understand of males simply for if it be a female or both male and female they hold it free from this service not holy at all Maimony treat of the First borne chap. 2. S. 5. Verse 16. phylacteries or frontlets in Hebrew Totaphoth typicall monuments called in verse 9. 4 memoriall the Greeke translateth them an unmoveable monument the Hebrew Doctors usually call them Tephillin prayer monuments because they used to binde them upon them when they prayed as is noted on verse 9. The Syriacke in Matt. 23. 5 keepeth that name but the Euangelist in Greeke nameth them phylacteries of conserving or keeping the memoriall of Gods Law whom wee follow in this translation So in Deut. 6. 8. and 11. 18. See the annotations there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 16 Section of the Law see Gen. 6. 9. and 28. 10. Vers. 17. the way of that is towards the land so in Num. 14. 25. the way of the red sea is towards it Or by the way as in the verse here following see warre that is be warred against by the Philistines who would deny them passage for they had before this killed some of the Israelites whiles they dwelt in Egypt in the dayes of Ephraim son of Ioseph as is mentioned in 1 Chron. 7. 21 22 23. Thus God provided for his peoples infirmity lest at the first they should bee discouraged and would not suffer them to be tempted above that they were able 1 Cor. 10. 13. So in his Law he ordained that no fearfull or faint-hearted should goe to warre Deuteron 20. 8. See also the notes on Genesis 11. 31. Vers. 18. went up it is the usuall phrase in the Scripture to call the journeying from Egypt to Canaan which was northward a going up as here and in Gen. 13. 1. and 44. 17. and often On the contrary from Canaan into Egypt they are said to goe dâ—â—â—e Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually harnessed or marshalled by five in a ranke the word in Hebrew hath the name of five either of the harnesse girded under the fift ribbe as the Chaldee translateth it girded or of marching five in a row The Greeke version saith in the fift generation but not well for Israell went out in the fourth generation as God foretold Gen. 15. 16. and this word is elsewhere used for armed or harnessed as Ios. 1. 14. and 4. 12. Iudg. 7. 11. Thus God led out his people with an high hand Exodus 14. 8. and trained them for future warres to conquer Canaan See Numb 1. 3. and 14. 3. 9. c. Vers. 19. swearing sworne or as the Greeke hath it sworne with an oath that is straitly and earnestly adjured Of this see Gen. 50. 25. Vers. 20. Succoth the place of Boothes see Exod. 12. 37. Etham in Greeke Othom Of this and their other journeyes see Numb 33. 6. c. the edge or the end that is which Etham was in the end or edge of the wildernesse Numb 33. 6. The Greeke translateth by the wildernesse Vers. 21. Iehovah called in Exodus 14. 19. the Angell of God meaning Christ whom the Israelites tempted in the wildernesse 1 Cor. 10. 9. he is named Iehovah our justice Ierem. 23. 6. went before them that is as the Greeke expoundeth it guided them pillar which in Hebrew is named of standing up or stabilitie and is by similitude here applyed to the cloud and fire that stood over the host of Israel as elsewhere smoake arising is called a pillar Iudg. 20. 40. and pillars of smoake Ioel 2. 30. are by the Apostle called vapour of smoake Act. 2. 19. In Psalm 105. 39. this cloud is said to bee spread for a covering so that it shadowed them from the heat of the Sunne and in it they were baptised 1 Corinth 10. 2. and as there was occasion it removed sometime before sometime behind them Exodus 14. 19. and in it God sometime appeared and spake Deut. 31. 15. Psal. 99. 7. but the ordinary use of it was to lead and to cover them Numb 9. 17. 18.
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
as the Apostle calleth the spirits of just men made perfect Heb. 12. 23. the spirits of the Fathers which were returned to God who gave them as Eccles. 12. 7. shall one man sinne in Greeke if one man hath sinned as if they should say All have not sinned why wilt thou be wroth with all Vpon this intercession the Lord spareth the people that would depart from the rebells verse 24. Verse 24. the tabernacle this seemeth to bee put for tabernacles or dwellings the Greeke translateth it the congregation so in vers 27. where the Greeke also keepeth the word Tabernacle which in vers 26. is called Tents Vers. 25. the elders the Greeke addeth all the elders went after him in Greeke went with him that is accompanied him Verse 26. these wicked men in Greeke these hard men the originall word properly signifieth restlesse turbulent and such as for their sinnes are worthy to be condemned see the notes on Psal. 1. 1. touch not any thing because as they themselves so all things of theirs were uncleane and execrable and therefore to perish with them vers 32. Verse 27. came out and stood Heb. came out standing which the Greeke explaineth came out and stood and these two phrases are one as where it is said that Iesus blessed and breaking gave to the disciples Mat. 14. 19. the other Evangelists explaine it he blessed and brake and gave Luke 9. 16. Mark 6. 41. so Saying unto them Matth. 21. 2. is And saith unto them Mark 11. 2. This their standing up argueth their boldnesse in so bad a cause for standing up is a gesture denoting courage Iob 33. 5. and 41. 10. 1 Sam. 17. 8. 16. Thus Pride went before destruction and an haughty spirit before a fall as Prov. 16. 18. Verse 28. all these workes both the former in appointing Aaron to the Priest-hood and the Levites in stead of the first-borne and these latter in appointing Korah and his company to bring their censers with incense c. of mine owne heart which the Chaldee explaineth of mine owne will the Greeke of my selfe For things devised of ones owne heart are noted for evill 1 King 12. 33. Ezek. 13. 17. Vers. 29. as all men die their ordinarie naturall death which the Greeke translateth after the death of all men Verse 30. create a new thing Hebr. create a creature that is doe a new and wonderfull worke to kill them with such a death as never man died before them Of this word create see the notes on Gen. 1. 1. it is applied here to a strange and extraordinarie worke of judgment as in Esai 45. 7. God is said to create evill and in Exod. 34. 10. to create marvels and in Esai 48. 6. 7. new and â—idden things God would create And as evill so good things which are new and strange are said to be created of God Esa. 65. 18. alive living haile and sound not consumed with sicknesse as ordinarily men are before death and buriall unto hell into the grave or state of death see the notes on Gen. 37. 35. To this iudgement the Prophet hath reference praying against his enemies Lâ—t them goe downe alive to hell Psal. 55. 16. Verse 32. swallowed up them to wit Dathan and Abiram as in Psal. 106. 17. The earth opened and swallowed up Dathan and covered over the congregation of Abiram So David prayed against his enemies swallow them up o Lord Psal. 55. 10. their houses that is housholds as the Chaldee expoundeth it the men of their houses appertained unto Korah The Greeke translateth and all the men that were with Kore and the Chaldee the men that pertained to Korah But the sonnes of Korah are to be excepted for they either not partaking with or forsaking their Fathers sinne died not see Num. 26. 21. And whereas mention was made of On the sonne of Reuben in verse 1. but not here nor any where of his death neither in verse 12. of his calling or refusall to come up it is to be thought that either he repented upon Moses reproofe and so was spared from destruction or if not so he is implied among the rest though not named in particular their substance or their goods which the Greeke translateth their cattell and so the originall word implieth as in 1 Chron. 27. 31. 2 Chron. 31. 3. and 35. 7. See the notes on Gen. 12. 5. And not their cattell onely but all their other goods even their tents were swallowed into the earth Deut. 11. 6. Here wee may behold the truth of that Proverbe Riches profit not in the day of wrath but iustice delivereth from death Prov. 11. 4. Vers. 33. closed upon them or covered over them so there was no hope left for their recoverie Against such judgement David prayeth Let not the gulse swallow me neither let the pit shut her mouth upon me Psal. 69. 16. Vers. 34. at the voice of them at their crie or noise which they made when they perished So in Ier. 49. 21. At the voice or noise of their fall the earth is moved c. and I made the nations to shake at the noise of his fall Ezek. 31. 16. Lest the earth swallow us an unperfect speech through feare such as is often used in dangers as in Psal. 38. 17. Rom. 11. 21. Thus the present judgement terrified them and When the scorner is punished the simple is made wise Prov. 21. 11. Vers. 35. devoured or did eat the 250. men They sinned in burning incense which belonged to the Priests onely and with burning they were punished like the judgement on Aarons sonnes that transgressed also therein Levit. 10. 1 2. Of this David singeth A fire burned in their congregation a flame burnt up the wicked Psal. 106. 18. Vers. 37. unto Eleazar Chazkuni here observeth that God would not have Aaron to bee defiled by going among the dead because he was one of them that offered vers 17. out of the burning that is as the Greeke well explaineth it from among those that are burnt So in Num. 21. 1. captivitie is for a company of captives and in 2 King 24. 14. Povertie for a company of poore people and many the like the fire which is in the censers vers 7. The Greeke saith the strange fire as Lev. 10. 1. yonder in Greeke there which Sol. Iarchi expoundeth on the earth out of the censers others out of the court of the Sanctuarie By casting away the fire the Lord signifieth the rejecting of their service as profane So in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar and cast it into the earth and there were voices and thunderings c. Which being compared with vers 3 4. seemeth to teach likewise a rejecting of the service of Antichristians which abuse and despise Christs mediation and therefore it is turned unto them to judgement Vers. 38. sinners against their soules Sinners are here often used for notorious wicked persons as Destroy the sinners
of Christ saith The labourer is worthy of his reward 1 Tim. 5. 17 18. and Christ himselfe sending his disciples to preach said unto them And in the same house remaine â—aing and drinking such things as they give for the labourer is worthy of his reward Goe not from house to house Luke 10 7. Vers. 32. beare sinne for it that is beare the punishment of sinne for the tithe which the Levites should doe if they heaved or separated not a tenth part of the best of that tithe from it as is before commanded profane the holy things Hebr. the holinesses This is a generall warning both to Priests and Levites that the holy things of the people be not profaned by them nor suffered to bee profaned by others And holy things might bee profaned if either they were eaten out of the time limited by God as in Lev. 19. 7 8. or if the Priests were uncleane when they did eat them as Lev. 22 2 3 9. or if others did eat them to whom they did not pertaine as Levit. 22. 10 15 16. or if other the like unlawfull actions were done or suffered The Ministers of God therefore had this charge upon them by all meanes to sanctifie the Lord his Tabernacle and holy things that so they might procure the welfare and salvation both of themselves and others as 1 Tim. 4. 16. CHAP. XIX 1. The Lord commandeth a red heiffer to be slain by the Priest some of her bloud to be sprinkled the residue with her body to be burned together with Cedar wood byssop and scarlet and the ashes of all these to be gathered up and kept for the congregation to make therewith a water of separation and purification from sinne 1â— The Law for the use of it in purification of the uncleane by the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses and unto Aaron saying This is the ordinance of the Law which Iehovah hath commanded saying Speake unto the sonnes of Israel that they take unto thee a red heiffer perfect wherin is no blemish upon which never came yoke And yee shall give her unto Eleazar the Priest and he shall bring her forth without the campe and one shall slay her before his face And Eleazar the Priest shall take of her bloud with his finger and shall sprinkle of her bloud directly before the Tent of the Congregation seven times And one shall burne the heiffer in his eyes her skinne and her flesh and her bloud with her dung shall hee burne And the Priest shall take Cedar wood and hyssop and scarlet and shall cast them into the midst of the burning of the heiffer And the Priest shall wash his cloathes and he shall bathe his flesh in water and afterward he shall come into the campe and the Priest shall be uncleane untill the evening And hee that burneth her shall wash his cloathes in water and bathe his flesh in water and shall be uncleane untill the evening And a man that is cleane shall gather up the ashes of the heiffer and lay them up without the campe in a cleane place and it shall be for a reservation for the congregation of the sonnes of Israel for a water of separation it is a purification for sinne And he that gathereth the ashes of the heiffer shall wesh his cloathes and shall be uncleane untill the evening and it shall be unto the sonnes of Israel and unto the stranger that sâ— jâ—urneth among them for a statute for ever Hee that toucheth the dead of any soule of man he shall be even uncleane seven daies He shall purifie himselfe with it in the third day and in the seventh day he shall be cleane and if he purifie not himselfe in the third day and in the seventh day he shall not be cleane Who-soever toucheth the dead the soule of a man that is dead and purifieth not himselfe hee defileth the Tabernacle of Iehovah and that soule shall be cut off from Israel because the water of separation was not sprinkled upon him he shall be uncleane his uncleannesse is yet upon him This is the Law When 〈◊〉 man dieth in a tent all that come into the tent and al that is in the tent shal be uncleane seven dayes And every open vessell which hath no covering bound upon it it is uncleane And whosoever toucheth in the face of the field one that is slaine with the sword or a dead bodie or a bone of a man or a grave he shall be uncleane seven daies And they shall take for the uncleane person of the dust of the burnt heiffer of purification for sinne and he shall put thereto living water in a vessell And a cleane man shall take hyssope and dip it in the water and shall sprinkle it upon the tent and upon all the vessels and upon the soules which were there and upon him that touched a bone or one slaine or one dead or a grave And a cleane person shall sprinkle upon the uncleane in the third day and in the seventh day and hee shall purifie him selfe in the seventh day and shall wash his cloathes and bathe his flesh in water and shall be cleane at evening And the man that shall be uncleane and shall not purifie himselfe that soule shall even be cut off from among the Church because he hath defiled the Sanctuary of Iehovah the water of separation hath not beene sprinkled upon him he is uncleane And it shall be unto them for a statute for ever and he that sprinkleth the water of separation shall wash his cloathes and he that toucheth the water of separation shall be uncleane untill the evening And whatsoever the uncleane person toucheth shal be uncleane and the soule that toucheth shal be uncleane untill the evening Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the 39 Section of the Law after the Hebrewes account See Genes 6. 9. THe ordinance or the statute constitution the prescript ordinance in Greeke the distinction of the Law As in the former Chapter God gave order for his Ministers the tribe of Levi by whom the service in his Tabernacle should be performed and his people should come neere unto him to offer all their sacrifices so here he giveth a Law for al men generally how they should be purified from their uncleannesse whensoever they were to come into his Sanctuary with their sacrifices and for the service of his holy Majesty that their hearts might be confirmed in his grace against their owne infirmities take unto thee that is take and bring unto thee see the like phrase in Gen. 15. 9. and Exod. 25. 2. and Levit. 24. 2. This heiffer was taken of the people to shew the interest that they all had in it and by faith in that which it figured Christ. a red heiffer Targum Ionathan addeth a three yeereling so in the Hebrew canons they say It is commanded that the red heiffer be of the third yeere or of the fourth yeere and it may be older
his arrowes He couched he lay downe as a renting Lion and as a couragious Lion who shall stirre him up Blessed be every one of them that blesse thee and cursed be every one of them that curse thee And Balaks anger was kindled against Balaam and he smote his hands together and Balak said unto Balaam I called thee to curse mine enemies and behold blessing thou hast blessed them these three times And now flee thou unto thy place I said honouring I will honour thee but loe Iehovah hath kept thee backe from honour And Balaam said unto Balak Spake I not also to thy messengers which thou sentest unto me saying If Balak would give me his housefull of silver and gold I cannot goe beyond the mouth of Iehovah to doe good or evill out of mine owne heart what Iehovah shall speake that will I speake And now behold I goe unto my people Come I will counsell thee what this people shall doe to thy people in the latter daies And hee tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the o 〈…〉 cles of God and knew the knowledge of the Most high which saw the vision of the Almightie falling and having his eyes uncovered I shall see him but not now I shall behold him but not nigh There shall proceed a starre out of Iakob and a scepter shall rise out of Israel and shall smite thorow the corners of Moab and shall unwall all the sons of Seth. And Edom shall be a possession and Seir shall be a possession for his enemies and Israel shall doe valiantnesse And hee shall have dominion out of Iakob and shall destroy him that remaineth out of the citie And he looked on Amalek and he tooke up his parable and said Amalek was the first of the nations but his latter end shall be that he perish for ever And he looked on the Kenite and tooke up his parable and said Strong is thy dwelling place and thou puttest thy nest in a rock Neverthelesse Kain shall be wasted untill Ashur shall carry thee away captive And hee tooke up his parable and said Alas who shall live when God doth this And ships shall come from the coast of Kitim and shall afflict Asshur and shal afflict Heber and he also shall perish for ever And Balaam rose up and went and returned to his place and Balak also went to his way Annotations HE went not as at other times or not at this time as the time before which the Greeke translateth according to his custome to meet with inchantments This sheweth that all his former altars and sacrifices and consultations with the Lord were by that wicked art of inchantment or observing of fortunes such as the Prophets and diviners of the nations used Deut. 18. 10. 14. Which thing he now left as seeing it not availeable for his purpose but that his evill heart was not changed appeareth by his going with the King to mount Peor to see if from thence he might curse Israel by his commanding of altars and sacrifices as before Numb 23. 27 30. and by his pestilent counsell which he gave the king after this for the destruction of Gods people Numb 31. 16. Rev. 2. 14. set his face toward the wildernesse where Israel lay encamping that he might as it were prevent God and suddenly utter a curse against his people The Chaldee paraphraseth he set his face towards the Calfe that Israel had made in the wildernesse Exod. 32. as if looking upon their sinnes hee thought for them he might have cursed Israel and so in Targum Ierusalemy it is explained He set his face toward the wildernesse and remembred concerning them the worke of the Calfe and would have cursed Israel Vers 2. abiding in tents or dwelling which the Greeke translateth camping or having their armie or lâ—â—â—er The order wherein God had placed the armies of Israel about his sanctuary Numb 2. they alwaies kept when they pitched in the wildernesse the sight whereof astonished the enemie so that he could not curse them as hee desired but blessed them the third time the Spirit of God was upon him that is as the Chaldee explaineth it the spirit of prophesie from before the Lord rested upon him and as Sol. Iarchi here noteth it came into his heart that he should not curse them The like phrase was before in Numb 11. vers 26. the Spirit rested upon them and they prophesied and againe in vers 29. would God that all the Lords people were prophets and that the Lord would put his Spirit upon them This was Gods powerfull worke changing Balaams heart when he intended evill as when Saul and his messengers went with an evill purpose to have taken David in Naioth the Spirit of God was upon them and they also prophesied 1 Sam. 19. 19 20 23. And when wicked men being thus over-ruled uttered divine oracles as now Balaam did they spake not of themselves as it is said of the holy Prophets For prophesie came not at any time by the will of man but holy men of God spake being moved or carried by the holy Ghost 2 Pet. 1. 21. Vers. 3. he tooke up his parable that is prophesied see Numb 23. 7. assuredly saith or affirmeth averreth a word appropriate to the oracle of God which is a faithfull saying 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne preface avouching the truth and constancie of it from God against whose will the more he strugleth the stronger he is resisted the man whose eye is open which the Chaldee expoundeth the man that is faire sighted that seeth well the Greeke translateth the true man hee seemeth hereby to signifie that he was a Prophet who in old time was called a Seer 1 Sam. 9. 9. Shethum the originall word used only here and in vers 15. is of contrary signification to Sethum that is closed or shut up howbeit some take it to be of the same meaning which may then be explained thus The man who had his eye shut but now open And eye is put for eyes understanding the eyes of his minde opened by the spirit of prophesie though some of the Hebrewes as Iarchi here observeth have from hence conjectured that Balaam was blinde of one eye Vers. 4. the oracles of God or the sayings of God as the Chaldee saith the word from before God but the Greeke translateth strong oracles because God in Hebrew El is so named of being strong or mightie vision of the Almightie or of the Alsufficient that is as the Greeke translateth of God falling understand into a trance or deep sleepe or falling on my face to the ground for even the holy men of God when they saw divine visions used to fall downe on their faces and into deep sleepes as dead men So a deepe sleepe or trance fâ—ll upon Abraham Gen. 15. 12.
nourish cattell Therefore God promising to feed his people Israel signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad they are named before the sonnes of Reuben both here and in vers 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit Vers. 3. Ataroth and Dibon c. These were places in the countrey of Sihon and Og on the outside of Iordan there was also an Ataroth within the land of Canaan whereof see Ios. 16. 2. 5 7. Of Dibon see Num. 28. 30. Ios. 13. 9. 17. Nimrah called also Beth-Nimrah in vers 36. and Nimrim Esay 15. 6. in Greeke Namra This place was given to the sonnes of God Ios. 13. 27. Heshbon the citie of King Sihon Num. 21. 26. given to the Reubenites Ios. 13. 15. 17. Sheham or Sebam called also Sibmah in vers 38. and Ios. 13. 19. in Greeke Sâ—bama it was a place of vines Esay 16. 8 9. Ier. 48. 32. Beon called in vers 38. Baal-meon and in Ier. 48. 23. Beth 〈…〉 and in Ios. 13. 17. Beth-Baalmeon The Greeke here corrupteth it Bailian Vers 4. Iehovah smote that is smote or killed the inhabitants thereof delivering them before his people so that they smote them Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell in Greeke that nourisheth cattell see vers 1. Vers. 5. bring us not over or lead us not cause â—e not to passe over Iordan to wit for to have possession there This their request whereat Moses was offended might seeme at this first propounding of it very evill For it might argue in them a covetous minde for their owne benefit which also might turne to the injurie of their other brethren They prevented the time before all the land was conquered They seemed to contrary the word of God who commanded the land to be divided by lâ—â— Num. 26. 55. which they now would prevent It might imply a distiust in them of subduing and inheriting the land of Canaan It might be a discouragement of their brethren It argued want of love or a neglect of dutie in assistance It might be an evill president to others who when some part of the land should be conquered might likewise crave the same for their inheritance and so great trouble and confusion might ensue Vers. 6. Shall your brethren the other tribes In this reproofe Moses teacheth brotherly dutie to love their neighbors as themselves not to looke every man on his owne things but every man also oâ— the things of others Phil. 2. 4. and that they ought to lay downe their lives for the brethren 2 Ioh. 3. 16. Vers. 7. breake ye the heart that is discourage ye or make ye it to turne as the Greeke translateth pervert ye the mindes A like phrase is of melting the heart for discouraging in Deut. 1. 28. Vers. 8. Thus did your fathers the Greeke expresseth this by a question Did not your fathers thus So where the Prophet saith All these my hand hath made Esay 66. 1. the holy Ghost turneth it in Greeke Hath not my hand made all these Act. 7. 49. Vers. 9. valley or bourne of Eshcol that is as the Greeke translateth it valley of the cluster of grapes see Num. 13. 23 24. Vers. 11. If the men that is Surely the men c. shall not see this is an oaâ—h see the notes on Num. 14. 23. twentie yeares old Hebr. sonne of twentie yeares followed me fully Hebr. fulfilled after me w ch the Chaldee expoundeth fulfilled after my feare the Greeke followed after me see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul that is followed him trembling Vers. 12. the Kenizite of the posteritie of Kenaz of the tribe of Iudah 1 Chron. 4. 13. 15. Vers. 13. wander this is an explanation of that phrase shall feed in the wildernesse wherof see Num. 14. 33. the generation that is the men of the generation as this generation Mat. 12. 42. is expounded the men of this generation Luke 11. 31. And the consuming of the Israelites in the wildernesse is before observed in Num. 26. 64 65. Vers. 14. an increase of sinfull men or a crew a multitude of men sinners that is bred and brought up of men most sinfull which the Chaldee expoundeth disciples of sinfull of men By sinners is meant men given unto sinne see the notes on Gen. 13. 13. Num. 16. 38. the burning anger Hebr. the burning of the â—anger or of the nostrill of Iehovah toward or against Israel In this sharpe rebuke Moses upbraideth them with their fathers sinne also as he doth likewise in Deut. 1. 26 27. c. and 9. 7. 24. and signifieth that the renewing of their sins augmenteth wrath upon the children as Christ also teacheth in Matth. 23. 31 32 36. and upon the whole congregation as after in vers 15. and Ios. 22. 17 18. Vers. 15. from after him that is from following from obeying him which the Chaldee expoundeth from after his feare So Christ calling Iames and Iohn they went after him Mark 1. 20 that is they followed him Mat. 4. 22. then he will yet again leave them Heb. he will adde again to leave him that is God will againe leave Israel who are spoken of as one man therefore the Chaldee expoundeth it hee will yet againe detaine them or make them to tarry But the Greeke seemeth to understand it of their leaving of God saying For yee will turne away from him to adde againe to leave him in the wildernesse destroy all this people or corrupt them that is occasion them to sinne and so to be destroyed for corrupting is used both for sinning and for destroying because of sinne as is noted on Gen. 6. 13. The Greeke translateth Ye shall doe wickedly against this whole Congregation Vers. 17. will go ready armed Heb. will be armed making haste before the sonnes of Israel which the Greeke explaineth it being armed will goe in the fore-ward before the sonnes of Israel Signifying both their ready minde to jeopard their lives in the battell and that by leaving their wives children and cattell behind them they should be freed from that cumbrance which others had Vers. 18. we will not returne Here they promise a continuance with their brethren in all their wars and troubles unto the end which also they performed as Iosua said unto them Yee have not left your brethren these many dayes unto this day c. And now the LORD your God hath given rest unto your brethren c. Ios. 22. 3 4. Vers. 19. we will not inherit with them By taking upon them these conditions they free themselves of those evils w th might justly seem at first to be impured unto them For they shewed both faith in God love to their brethren so to goe in the forefront of the battell with their lives in their hands
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
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
by it if thou performe this dutie to thy poore brother The Greeke explaineth it for this thing the Lord blessing will blesse thee Vers. 6. blesseth thee or hath blessed thee that is will surely blesse thee a promise spoken of as already done thou shalt lend God will so blesse thee that thou shalt have enough to lend and shalt not need to borrow so it is explained in Deut. 28. 12. rule over many as other wayes so particularly by lending unto them being richer than they for The rich ruleth over the poore and the borrower is servant to the man that lendeth Pro. 22. 7. Compare also Psal. 37. 21 26. Vers. 7. any of thy gates or one of thy gates which the Greeke and Chaldee expound cities not make strong that is not harden thine heart for so these phrases doe one open another as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it not turne away thine heart the Apostle calleth it a shutting up of the bowels of compassion from him that hath need 1 Iohn 3. 17. shut thine hand that is abstaine from giving contrary to the opening of the hand in vers 8. Vers. 8. open thine hand that is be bountifull and give so againe in v. 11. Thus it is said of God Thou openest thine hand they are filled with good Psal. 104. 28. and 145. 16. Our Saviour saith Doe good and lend hoping for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kinde unto the unthankefull and to the evill Be ye therefore mercifull as your Father also is mercifull Luke 6. 35 36. Vers. 9. a thought Hebr. a word used generally for any thing or thought the Greeke saith a hidden word or secret thing in thy hart or with thy hart of Belial that is of wickednesse see Deut. 13. 13. This is to be referred unto the former a word or thought of Belial as they are joyned in Ps. 101. 3. 41. 9. that is a wicked thing or thought in thy hart and so the Greeke explaineth it an unlawfull thing Some referre it to the latter the hart as if he should say a thought in thy wicked heart thine eye be evill hereby is meant the manifestatiō of a covetous affection as is after shewed by the effect and thou givest not unto him and proceedeth from an evill heart v. 10. for the eye declareth what is in the mind This Solomon teacheth by the contrary saying He that hath a good eye shall be blessed for hee giveth of his bread to the poore Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour with a good eye diminish not the first fruits of thine hands But an evill eye signifieth envie and covetousnesse as Eat thou not the bread of him that hath an evill eye Pro. 23. 6. and Is thine eye evill because I am good Matth. 20. 15. and Christ saith that an evill eye proceedeth from within out of the heart of men Mark 7. 21 22. it be sinne unto thee or sin in thee that is a great sinne for which thou shalt be condemned as is shewed in Matth. 25. 41 42 45. Thus sin is used sundry times for a most sinfull and damnable action as The thought of foolishnes that is of the foole is sin Pr. 24. 9. and If I had not done among thē the works which none other man did they had not had sin Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater the sooner punished when the poore for want of releefe doe cry unto God Vers. 10. Giving thou shalt give that is In any wise give and that freely bountifully c. So in v. 11. opening thou shalt open thine hand thine heart shall not be evill or let not thine heart be evill that is grudge not grieve not nor distrust the providence of God So the Greeke translateth thou shalt not be grieved in thy heart This is spoken of the heart because a pretence of liberality is sometime made without a good heart as is shewed in Prov. 23. 6 7. Hereupon it is said Every man according as he purposeth in his heart so let him give not of griefe or of necessity for God loveth a cheerefull giver 2. Cor. 9. 7. will blesse thee and consequently will inrich thee for the blessing of the Lord it maketh rich Prov. 10. 22. Other blessings also are implied for he saith If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darknesse shall be as the noone day and the LORD will guide thee continually and satisfie thy soule in droughts make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Esay 58. 10 11. Verse 11. not cease out of the land or from the middest of that is from within the land Though God is able abundantly to supply all mens wants yet suffereth he some to have need as for other causes so to make triall of the love and compassion of his people to their poore brethren Yee have the poore with you alwaies and whensoever yee will yee may doe them good Mar. 14. 7. Vers. 12. an Hebrew or an Hebrewesse that is as the Chaldee expoundeth it a sonne of Israel or a daughter of Israel for the Israelites were called Hebrewes Exod. 2. 6. afterward when the other tribes were fallen from God and the tribe of Iudah abode in the truth Hos. 11. 12. they were called Iewes Ier. 34. 9. Ezra 5. 5. and 6. 7 8. c. Est. 4. 7. and 9. 1. sold unto thee of the selling of the Hebrews see the Lawes fore-given in Exod. 21. 2. 11. Levit. 25. 39. 55. The Hebrew Expositors understand this Law here given for him that was sold by the Magistrate according to Exod. 22. 3. and not for such as sold themselves Maim treat of Servants c. 3. s. 12. but it seemeth by the words of Moses and by Ier. 34. to extend further in the seventh yeere to wit from the time of his sale for this is not the seventh yeere the yeere of release fore-spoken of in v. 1 2 9. see the annotations on Exod. 21. 2. send him out free or let him goe out a free man This was not an intermission of service for the seventh yeere onely but a full release for ever wherefore God blameth the Iewes in Zedekiahs daies who had released their servants and afterward caused them to returne and brought them into subjection and servitude again Ier. 34. 14 15 16. c. Neither was this release to be purchased by the servants of their friends but was for nothing Exod. 21. 2. This Sabbath or seventh yeere figured the acceptable yeare the time of grace by Christ who releaseth freely by his Gospell such as were the servants of sinne and Satan Esay 61. 1 2. Luk. 4. 18 19. Rom. 6. 12 13 14.
thee c. So in Esay 46. 8. Shew your selves men make it returne to heart O yee transgressors and in Lam. 3. 21. This I make to returne to my heart therefore have I hope A like phrase is of the prodigall sonne in Luk. 15. 17. that hee came to himselfe Vers. 2. unto Iehovah the Chaldee expoundeth it unto the feare of the LORD This is true repentance both to leave the evill and to turne unto the good from which they departed So in Lament 3. 40. Let us search and try our waies and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne but not to the most high And here faith also is implyed for as to come unto Christ is to beleeve in him Ioh. 6. 35. so to turne unto the Lord with all the heart is to beleeve in him for with the heart man beleeveth unto righteousnesse Rom. 10. 10. and by faith the heart is purified Act. 15. 9. unto which obedience and good workes are adjoyned Iam. 2. 14 26. Vers. 3. will returne thy captivity will bring thee againe out of bondage under thine enemies which figured the bondage under sinne 2 Pet. 2. 19 20. Therefore the Greeke translateth it will heale thy sinnes that is will forgive them as healing in Matth. 13. 15. is expounded forgiving of sinnes Mark 4. 12. This is a promise of grace to be performed by Christ who preached deliverance to the captives Luk. 4. 18. and it is the joy of his people Psal. 14. 7. and 126. 1 2. and a figure of their salvation Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand to bee a Prince and Saviour for to give repentance to Israel and forgivenesse of sinnes Act. 5. 31. have compassion or shew tender mercie this is the cause of the former grace deliverance It is of Iehovahs mercies that we are not consumed because his compassions faile not Lament 3. 22. So the father of the Prodigall sonne seeing him a far off had compussion Luk. 15. 20. And this compassion or mercy respecteth mans misery Matth. 9. 36. and 14. 14. and gather thee So after the captivity of Babylon God promiseth He that scattered Israel will gather him and keepe him as a shepherd doth his flocke Ier. 31. 10. This worke Christ hath spiritually accomplished of whom it is said that hee should die not for the nation of the Iewes only but that also he should gather together in one the children of God that were scattered abroad Ioh. 11. 51 52. Therefore this gathering is often celebrated as in Psal. 107. 1 2 3. and 147. 1 2. and 106. 47 48. Vers. 4. If any of thine bee driven Hebr. If thy driven out speaking of every particular person and of all as one man The Greeke translateth If thy dispersion be that is thy dispersed which word is used in this sense in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens that is of the world which seemeth to bee bounded by the heavens The Greeke translateth it from the end or outmost part of heaven unto the end of heaven which phrase Christ useth of gathering together his Elect at the last day Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto in his praier alleaging Gods words If yee transgresse I will scatter you abroad among the nations But if yee turne unto me and keepe my commandements and doe them though any of thine were driven out unto the outmost part of the heavens yet will I gather them from thence and bring them unto the place that I have chosen to set my name there Neh. 1. 8 9. thy God gather thee The Thargum called Ionathans expoundeth this to be the Word of the LORD and the performance to be by the hand of Elias and by the hand of the King Christ. Respecting as it seemeth the promise of Elias Mal. 4. 5 6. which was Iohn the Baptist the fore-runner of Christ Luk. 1. 16 17. Vers. 5. shalt possesse or shalt inherit it This is a promise of restoring them unto his Church figured by the land of Canaan Psal. 69. 36 37. Ezek. 36. 8 11 12 24 28 c. Vers. 6. will circumcise thine heart the Greeke translateth will purge or cleanse round about thine heart and both the Chaldee Paraphrasts expound it will take away the foolishnesse of thine heart and the foolishnesse of the heart of thy sonnes This is a promise of spirituall blessings in regeneration and sanctification by Christ in whom we are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme c. Col. 2. 11 12. And of this it is said Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words The time of pruning or of cutting the vines is come give this exposition For the time is come that Israel shall bee redeemed the time is come that the superfluous foreskin shall bee cut off which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart c. where they apply this worke of grace unto Christ whom they looked for to love this is the effect of Christs circumcision that it taketh from us evill and giveth good Love being the fulfilling of the Law Rom. 13. 10. and implying all other graces as it is said I will give them one heart and one way that they may feare me all daies c. Ier. 32. 39. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them c. Ezek. 11. 19 20. that thou maist live so the Greeke translateth the Hebrew phrase for thy life meaning the life of God here by saith and holinesse Rom. 6. 11 13. and hereafter for ever in heaven as to enter into life Matt. 18. 9. is expounded to enter into the kingdome of God Mark 9. 47. Vers. 7. will put Hebr. will give Here follow earthly blessings which God of his grace will adde unto the former spirituall Of which one is the curses upon their enemies concerning which it is said Thou wilt render unto them a recompence O LORD according to the worke of their hands thou wilt give them sorrow of heart thy curse unto them thou wilt persecute in anger and destroy them from under the heavens of the LORD Lam. 3. 64 65 66. Vers. 8. hearken to or obey the voice which the Chaldee interpreteth receive the Word of the LORD so in vers 10. The condition of obedience is set before the temporall blessings for
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by cōsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
12. and 132. 15. The Chaldee translateth which stablishest the world for the praises of Israel the praises in Greeke the praise of Israel that is art he to whom Israel singeth all praises for deliverances and of whom Israel gloriâ—th in all time of need So Moses said to Israel he is thy praise Deut. 10. 21. and Ier. 17. 14. Vers. 7. a worme that is weake as the Chaldee explaineth it wretched and trodden under foot So Iob 25. 6. Isa. 41. 14. Vers. 8. make a mow make an opening with the lip which may be taken both for mowing or thrusting out of the lip and for licentious opening thereof to speake reproach wag the head a signe also of scorne Esa. 37 22. Mat. 27. 39. Iob 16. 4. Psal. 44. 15. Lam. 2. 15. Vers. 9. He confidently turned or rolled that is trusted as in the New Testament this phrase is explained Mat. 27. 43. where they mocke at Christ. The Hebrew applieth this word roll or turne figuratively to a confident committing of ones selfe wayes or actions unto another as here so in Psal. 37. 5. Prov. 16. 3. and Gol properly is Roll thou but put for he rolled or trusted as the like phrase make the heart of this people fat c. Esa. 6. 10. is thus resolved this peoples heart is waxed fat c. Mat. 13. 15. or it is the indefinite to turne for he turned as in Esth. 9 16. to stand is used for they stood Vers. 11. beene cast from the wombe that is from my infancie committed to thy care and custodie So elsewhere he faith the Lord hath called me from the wombâ— c. Esa. 49. 1. Contrariwise the wicked are estranged from the wombe Psal. 58. 4. Vers. 13. bullocks chat is strong and lustie persons such as were the high Priests scribes c. that set against Christ. So the Chaldee expoundeth peoples like pushing buls mighty buls of Basan which was a fertile countrey good to feed cattell Num. 32. 4. and such as there fed were fat and strong Deu. 32. 14. Ezech. 39. 18. The Iewes were the buls of Basan as the Prophets foretold Deut. 32. 15. Amos 4. 1. Hos. 4. 16. and the historie sheweth Mat. 27. Here the word bulls is to be supplied unto the word mightie as also in Psal. 50. 13. and 68. 31. See the notes on Psal. 10. 10. Vers. 14. wide opened or gaped and this also is a signe of reproach and contempt Iob 16. 10. Lam. 3. 46. and 2. 16. Vers. 15. dispart themselves or are sundred that is out of joynt as wax that is tender and melting through faintnesse and feare Psal. 68. 3. and 57. 5. Like this is Iobs complaint God hath softned my heart Iob 23. 16. So the word following molten noteth feare and discouragement Iosh. 7. 5. and 14. 8. Deut. 20. 8. The Greeke translateth as molten wax Vers. 16. cleaveth or is made cleave to my jawes which phrase meaneth inabilitie to speake Psal. 137. 6. Iob 29. 10. Ezek. 3. 25. and sometime extremitie of thirst Lam. 4. 4. and so may have reference here to that thirst which our Saviour felt Ioh. 19. 28. hast brought me downe or set and bounded me in the dust of death meaning death it selfe or the grave which turneth men to dust Gen. 3. 19. the Chaldee turneth it the house of the grave See Psal. 7. 6. Vers. 17. dogges the Greeke addeth many dogs that is base and vile persons of rancorous disposition Iob 30. 1. Prov. 26. 11. Rev. 22. 15. Mat. 7. 6. Phil. 3. 2. Psal. 59. 7. 15. So the Chaldee paraphraseth a company of wicked sinners which are like to many dogs These were the high Priests and rulers of Israel of whom it is said that Pilate knew well that for envie they had delivered Iesus Mat. 27. 18. they Lion-like pierced The originall hath a double reading Caari like a lion and Caru they digged or pierced This latter the Greeke followeth but the Chaldee in the Masorites Bible keepeth both readings they did â—ite like a Lion This was fulfilled in the nailing of our Lord to the crosse by his feet and hands Mat. 27. 35. Ioh. 20. 25. Vers. 18. did view me or see in me namely their desire or lust or the affliction upon me they saw with delight See the like phrase Psal. 54. 9. and 59. 11. and 1187. Vers. 19. for my coat or my vesture The Souldiers when they had crucified Iesus tooke his garments and made foure parts to every Souldier a part and his coat and the coat was without seame woven from the top throughout Therefore they said one to another Let us not divide it but cast lots for it whose it shall be that the Scripture might be fulfilled c. Iob. 19. 23 24. Vers. 21. from the sword the Chaldee saith from them that kill with the sword my alonely soule which is one alone solitary and desolate So after in Psal. 35. 17. and 25. 16. and 68. 7. the Chaldee expounds it the spirit of my body hand of the dog the power of the devill the prince of this world who then came to Christ but had nought in him Iob 14. 30. Or dog is put for dogs meaning the malicious Iewes spoken of before verse 17. and hand is often put for power see Psal. 63. 11. Vers. 22. mouth of the Lion to the Devill is named 1 Pet. 5. 8. and wicked rulers Pro. 28. 15. Ier. 50. 17. The Chaldee here saith from the mouth of him that is strong as a Lion and from Kings mighty and proud like Vnicornes hornes of Vnicornes the Devils Angels principalities powers worldly governours princes of the darknesse of this world c. Ephe. 6. 12. The Vnicorne is so fierce and wild that he will not be tamed Iob 39. 12 13. c. and his strength and pride is in his horne See Psal. 92. 11. Num. 23. 22. Deut. 33. 17. Esa. 34. 7. thou hast answered for answer thou me a speech of faith inserted in his prayer therefore next followeth thanksgiving Answering is here used for safe delivering upon prayer as the Chaldee translateth hast accepted my prayer Vers. 23. to my brethren the disciples and beleevers of Christ for hee that sanctifieth and wee which are sanctified are all of one for which cause he is not ashamed to call us brethren Heb. 2. 11 12. Ioh. 20. 17. the Church or Convocation Assembly Congregation Vers. 26. Of thee my praise or From with thee shall be my praise it shall begin and continue of thee thou art the cause and ground thereof the great Church either that assembly where Christ after his resurrection personally appeared to moe than five hundred brethren at once 1 Cor. 15. 6. or the great Church of the Gentiles with whom Christ is spiritually present Mat. 28. 19 20. So after in Psal. 40. 10 11. Vers. 27. and be satisfied It was a curse of the Law that men should eat and not be satisfied Levit. 26. 26. Mic. 6. 14. but it is a
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
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