the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
11. with all which the Spouse of Christ is adorned whiles with courage comfort shee followeth the footsteps of their faith and workes and abideth constant sustained by the promises of God Vers. 5. Thy two breasts These are both for ornament and for use as experience in nature and the scriptures shew for God saith to his church thou art come to excellent ornaments thy breasts are fashioned c. Ezek. 16. 7. and sheweth the use of them that her children and lovers may sucke and bee satisfied with the breasts of her consolations c. Esa. 66. 11. So here the breasts of Christs spouse are likened to Roes for pleasantnesse to Fawnes or yong Roes for smalnesse to twinnes for equalizing to Roes feeding among Lilies as in fat and sweet pasture Hereby is signified how the Church is fruitfull in good workes and comfortable words and communication of all Gods blessings so that by her loving affection wholesome doctrines sweet consolations and gracious beneficence her children are delighted and sucking the sincere milke of the word doe grow thereby Esa. 66. 11. 1 Pet. 2. 2. feed among the Lillies in fat sweet and wholesome pasture Hereby is signified that the breasts of the Church that is her doctrines exhortations and consolations wherewith shee nourisheth her children are fed and filled not with humane traditions but with the doctrines of Christ whose lippes are likened unto Lilies dropping sweet smelling myrrh Song 5. 13. So when the soule of the Priests is satiate with fatnesse the Lords people are satisfied with goodnesse as he promised Ier. 31. 14. Vers. 6. Vntill the day dawne or blow see before on chap. 2. 17. shadowes that is darkenesses meaning ignorances infirmities troubles miseries c. as chap. 2. 17. I will get me or I will goe for my selfe It is not evident whether these be the words of Christ withdrawing himselfe for a time or of his spouse betaking her selfe to the mountaine Comparing this place with the former chap. 2. 17. I understand it of the latter that as the Spouse there requested speedy helpe of Christ in the time of her sorrow so here in like tentation shee fleeth for refuge to the mount of myrrh and hill of frankincense where she hopeth for comfort The speech hath reference to mount Morijah whereon the Temple was builded 2 Chron. 3. 1. in which Temple was the holy anointing oile made of pure Myrrh and other chiefe spices as also the incense made of pure frankincense and other sweet spices which were to anoint and sanctifie the holy things and persons and to burne upon the golden Altar daily Exod. 30. 23. 34. 1 Chro. 9. 29. 30. On which mount Abraham long before did offer his sonne Isaak for a sacrifice and upon experience of Gods grace and providence this proverbe was used In the mountaine of-Iehovah it shall bee seene Gen. 22 2. 14. To the kingdome of Christ figured by this mountaine peoples should flow for Gods Law and word was to proceed from it Mich. 4. 1. 2. The church therefore in the darkenesse of her tentations fleeth to the Lords mountaine by faith in Christ meditation in his promises consolation by his graces prayer reading of the scriptures and other like spirituall exercises confirming by faith and hope and waiting with patience till the day should dawne and the day starre arise in her heart as the Apostle speaketh 2 Pet. 1. 19. So Christ himselfe in the daies of his flesh used to goe up into mountaines to pray and spent the whole night in prayer to God Luk. 6. 12. and 9. 28. and preached the Gospell in such places Mat. 5. 1. 2. c. Vers. 7. all faire The Spouse was called faire before in verse 1. and chap. 1. 15. now Christ saith she is all faire whereby hee comforteth her against her feares and infirmities that in him shee hath perfect beauty for he loved her and gave himselfe for her that hee might sanctifie and cleanse her with the washing of water by the word that he might present her to himselfe glorious a Church not having spot or wrinkle or any such thing but that she should be holy and without blemish Eph. 5. 25. 26. 27. no blemish or nospot no fault no blame-worthy thing called in Hebrew Mum and thereof in Greeke Momos which meaneth first any blemish in the body as blinde lame or deformed in any limme or part Lev. 21. 18. 21. Deut. 15. 21. and 17. 1. so is applied to blemishes in the soule that is to sinnes and vices from which Christ purgeth his people that being reconciled unto God in the body of his flesh through faith he might present them holy and without blemish and unreproveable in his sight Colos. 1. 21. 22. Thus the 144. thousand that stand with the Lambe on mount Sion c. are said to be without blemish before the throne of God Rev. 14. 1. 5. Vers. 8. Come with me or Thou shalt come with me Here Christ having cleansed his Spouse by his death calleth her to follow him from the mountaines of wilde beasts from the false Churches and societies of wicked people that forsaking all corruption in her selfe and others shee may walke with him in newnesse and holinesse of life beholding and acknowledging Gods mercy in her deliverance Rom. 6. 6. 13. 22. 1 Pet. 2. 21. 24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon in Gr. Libanus a mountaine in the north part of the land of Canaan possessed of old by the Evites Iudg. 3. 3. afterward by the Israelites on it grew many Cedar trees Song 3. 9. but in comparison with other places it was a forrest or wildernesse Esa. 29. 17. and so the haunt of wilde beasts 2 King 14. 9. which is respected here as the end of the verse manifesteth Sometime in respect of the largenesse of the mount and goodly trees thereon it is used to signifie glorious things as in Song 5. 15. and 3. 9. Deut. 3. 25. my spouse or my bride named in Hebrew Callah of the perfection of her attire ornaments and beauty Ier. 2. 32. in Greeke Nymphee which name the Holy Ghost giveth to the Church calling her the Nymphe or Bride the Lambs wife who is prepared as a Bride adorned for her husband Revelat. 21. 9. 2. Christ before had called her his Love or Friend now when she is all faire and without blemish he calleth her Spouse and in verse 9. both Sister and Spouse looke or thou shalt looke shalt see marke and observe top of Amanah or head of Amanah which was a mountaine in Syria the valley and river in it was also called Amanah and Abanah in 2 King 5. 12. and so the Chaldee here expoundeth it the heads that is the Princes of the people that dwell by the river of Amanah shall offer a gift unto thee Humane writers testifie that Amanus was a mountaine forcibly possessed by many tyrants c. Strabo l. 14. So the Holy Ghost here calleth these places dennes
Hebrew Ish man is often put for every-one and is so translated in Greeke by the holy Ghost Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families or kinreds in Greeke their tribes which word is after in this chapter and otherwhere as also in Rev. 1. 7. used for a family stocke or kinred of any nation And in the Hebrew Aegypt is said to have tribes Esay 19. 13. of which word see the notes on Gen. 49. 10. 16. Vers. 6. Cush he was father of the Arabians and Ethiopiani or Mores as the next verse sheweth and where Aethopia is mentioned in Scripture the Hebrew name is Cush Esay 37. 9. and often otherwhere and they are called Aethiopians according to the Greeke name of their burnt faces and blacke skin see Ier. 13. 23. Mizraim of him came the Aegyptians and the land of Aegypt so called of the Greeke in Mat. 2. 15. and alwayes in the new Testament in the Hebrew by Moses and the Prophets alwayes called the land of Mizraim And it is said to have the name Aegypt of one Aiguptos a King there But the Arabians and Turkes to this day call that land Mizri and Cedrenus in Greeke nameth it Mestra See also Gen. 12. 10. and 41. 56. Phut or Put by whose name their children and land was still called in Ezekiels time Ezek. 27. 10. and 38. 5. in other writers it is named Lybia there is the river called Phthuth Ganaan in Hebr. Cenaghnan he it was whom Noe cursed Gen. 9. 25. his country the land of Canaan was after given for a possession to the Israelites famous through all the Scriptures Palestina Iudea or Iewry Samaria Galilee were all parts of this land of Canaan Vers. 7. Seba or Saba as the Greeke writeth it of whom came the Sabaeans who being mixt afterward with other peoples were thereupon called Arabians that is a mixed people for Arab that is Arabia 2 Chron. 9. 14. is written also Aereb 1 King 10. 15. which properly signifieth a mixed-multitude as in Exod. 12. 38. Havilah in Greeke Euila the posterity of this man with his foure brethren following dwelt neere the former Sabaeans and with others many caused the name of their large territories to be called Arabie of the mixture of peoples as before is noted Sheba called also in Greeke Saba his posterity dwelt southward in Aethiopia a rich land The Queene of Sheba came from far to heare the wisedome of Solomon 1 King 10. 1. in the Gospell she is called Queene of the South Mat. 12. 42. Dedan hee is mentioned with his seed among the Merchants in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod called in Greeke Nebrod so in the Hebrew text M. and B. are put one for another as Merodach Esay 39. 1. or Berodach 2 King 20. 12. Nimrod signifieth a Rebell he was the chiefe builder of Babel a mighty-one the Greeke calleth him a Giant Vers. 9. in hunting This the Scripture applyeth to hunting of men by persecution oppression tyranny Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men And Moses in the next verse sheweth how hee hunted for a kingdome which by right pertained not to him seeing he came of Cham the youngest of the three brethren Gen. 9. 24. before Iehovah that is mightily openly and without feare of God as Gen. 6. 11. And so as the Lord tooke notice of his evill 〈◊〉 it is sayd that is commonly said and become a proverbe against all tyrants and persecutors Vers. 10. Babylon in Hebrew Babel which the holy Ghost in Greeke calleth Babylon Rev. 18. 2. A City named of the event because God there confounded their tongues and scattered them Gen. 11. 9. Shinar in Greeke Senaar which is by interpretation She naar That which scattered the inhabitants out of it as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name for otherwise as all other countries were called by the name of their first possessors so this was named the land of Nimrod Mic. 5. 6. But usually it is called Shinar Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse Zach. 5. 11. The same land is also called Chaldea Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur so the Greeke translateth it as if Ashur who was the sonne of Sem v. 22. to avoid Nimrods cruelty went and builded Nineveh and the other Cities and so Iosephus maketh Assur the builder of Niniveh Antiq. l. 1. c. 7. But it may also well be translated hee went forth to Assur that is to Assyria a country lying neere to Shinar or Chaldea having the name of Assur Thus Nimrod hunted from one land to another increasing his dominion So in the Hebrew is to bee understood to as often elsewhere which the Scripture it selfe sheweth as the house 2 Sam. 6. 10. for unto the house 1 Chron. 13. 13. the land 2 Sam. 10. 2 for unto the land 1 Chron. 19. 2. and many the like Niniveh a great City famous by the preaching of the Prophet Ionas Ion. 1. the citie this is added because Rechoboth signifieth also streets but here it is the name of a city which the Greek and Chaldee versions doe confirme as also Gen. 36. 37. Vers. 13. the Ludims that is Lud and his posterity so after Anam and his posterity For besides the Hebrew forme which is plurall the Greeke by article plainly sheweth them to bee peoples not persons The mans name seemeth to be Lud spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. where also Lud the sonne of Sem may be comprehended Gen. 10. 22. and his race the Ludims or Lydians in Ier. 46. 9. Lehabims called Lybians a people in Africa Vers. 14 Philistims or Phylistians a people after much spoken of in Scripture Iudg. 13. and 14. c. These first dwelt with the Caphtorims next mentioned Ier. 47. 4. and were called by their name Deut. 2. 23. and from Caphtor the Lord brought them into Canaan Amos 9. 7. where they remained uncast out of Israel to their great trouble Vers. 15. Sidon of him came the Sidonians and a city in his land was called by his name great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers for ancientness and fame of the builders thereof Qu. Curtius l. 4. This was after allotted to Aser sonne of Israel though they failed in not casting out the inhabitants Iudg. 1. 31. Cheth of whom came the Chethites or Hittites Gen. 15. 20. Vers. 16. the Iebusite that is as the Chaldee paraphrast expresseth the Iebusites Amorites c. the singular number being put for the plurall as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places and the Hebrew text confirmeth this as in a Sam. 5. 6.
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
Abrahams brother And his concubine whose name was Reumah even she also did beare Tebach and Gacham and Tachash and Maacah Annotations THings Hebr. words that is things spoken of so in vers 20. See the notes on Gen. 15. 1. tempt that is try or prove The originall word hath the signification of lifting up as for a signe or essaying of some high thing And God tempteth men when he requireth some great or high experiment of their faith love and obedience as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provoking to evill which Satan doth Mat. 4. 1. 3. and mans owne corruption Iam. 1. 14. In which sense God tempteth no man Iam. 1. 13. for it alwayes tendeth to evill but God tempteth us to doe us good at the end Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men for hee both knoweth long before what is in man and what himselfe will doe Psal. 139. 2 Iohn 2. 25. and 6. 6. Vers. 2. onely son Paul calleth him onely begotten son Heb. 11. 17. for he had no other of Sarah the freewoman also Ismael of Hagar was cast out of his house Gen. 21. 14. Isaak who was particularly designed for the hope of all Abrahams seed to be called in him Gen. 21. 12. which speciall point the Apostle observeth in this tentation Heb. 11. 18. So Abrahams obedience was tryed in offering his son and his faith in offring him concerning whom he had received the promise Morijah the Greeke calleth it the high land for it was a mountainy country and this high mount was seene far off vers 4. The Chaldee nameth it of the service of God there now performed and after increased for upon this mount Morijah did Solomon build the Temple for Gods worship 2 Chron. 3. 1. And by the Iewes tradition here Adam and Noe sacrificed and served God see the notes on Gen. 8. 20. and 4. 3. burnt offering Hebr. an ascension so called because it went all up in fire burned upon the Altar See Gen. 8. 20. Levit. 1. Vers. 3. rose early so it seemeth this was spoken to Abraham in the night and here his ready obedience is commended as on the contrary the like hast is noted of Balaam for evill hastning to curse Abrahams children which God forbad Numbers 22. 21. Vers. 4. the third day As the number seven is of speciall use in Scripture because of the Sabbath day Gen. 2. 2. so three is a mysticall number because of Christs rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third houre of the day Marke 15. 25 and Isaak as he was a figure of Christ in being the onely son of his father and not spared but offered for a sacrifice Rom. 8. 32. so in sundry particulars as this third day in which Christ also was to be perfected Luke 13. 32. and the carying of the wood vers 6. as Christ did the tree whereon he dyed Ioh. 19. 17 the binding of Isaak vers 9. as Christ was bound Mat. 27. 2. and in other like he was a figure of the Lambe of God sacrificed for the sinnes of the world So Moses craved leave for three dayes journey into the wildernesse for to sacrifice Exod. 5. 3. and three dayes they went therein ere they found water to drinke Exod. 15. 22. and three dayes iourney the Arke of the Lords covenant went before them to search out a resting place for them Num. 10. 33. Against the third day the people were to be ready to receive Gods Law Exod. 19. 11. and after three dayes to passe over Iordan into Canaan Ios. 1. 11. The third day Ester put on the apparell of the kingdome Est. 5. 1. and in that day Ezekiah went up to the Lords house recovered as from death 2 King 20. 5. and that day is it wherin the Prophet saith God will raise us up and wee shall live in his sight Hos. 6. 2. And in the third day as well as in the seventh the uncleane person was to purifie himselfe Num. 19. 12. with many other the like memorable things which the Scriptures speak of the third day not without mystery See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. Vnto which we may adde a Iewes testimony in Breshith rabba commenting upon this place that there are many a three dayes in the holy Scripture of which one is the resurrection of the Messias Vers. 5. bow downe or worship to weet God for in praying unto or serving God they used to bow their bodies in signe of reverence and honor and sometime to kneele sometime to bend downe the head sometime to prostrate themselves or fall on their faces See these gestures distinguished in the annotations on Exod. 4. 31. we will returne Abraham in faith obeying God did account that God was able to raise up Isaak even from the dead Heb. 11. 19. therefore he thus spake and prophesied of his returne with himselfe when he went to kill him Vers. 6. upon Isaak so Christ bare the wood whereon himselfe dyed Iohn 19. 17. and all good Christians are to beare their crosse and follow him Luke 14. 27. And the sacrifice being to be burned to ashes it was no small quantity of wood that would suffice hereunto by which also appeareth that Isaak was not now a child but a man growne Iosephus maketh him 25. yeere old others 33. Vers. 7. the lambe or kid The Hebrew word signifieth either yong sheepe or goat Exod. 12. 5. Deut. 14. 4. the Greeke translateth it sheepe Vers. 8. provide him or see for himselfe So Abraham imparted not the whole matter to Isaak till he came to the place of execution but stayed him upon the prouidence of God Vnto this faith and promise of Abraham God answered in performance verse 13. and upon this divine providence the place had the name verse 14. Vers. 9. altar to sanctifie the sacrifice Mat. 23. 19. See Gen. 8. 20. bound Isaak whose faith and obedience herein was also admirable that hee neither in deed nor word resisted his father Abraham there being none but they two but meekly suffred himselfe to bee bound and layd on the altar as a lambe to bee slaine being also herein a type of Christ in his meeke and patient sufferings Mark 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians the children of promise who are to present their bodies a living sacrifice holy acceptable to God which is their reasonable service Rom. 12. 1. The Iewes yearely feast upon the first of Tizri or Septēber called the memoriall of blowing of trumpets Levit. 23. 24. they named also The binding of Isaak in remembrance of this action Vers. 10. to kill his sonne By faith Abraham when he was tempted offred up Isaak and he that had received the promises offred up his onely begotten sonne of whom it was said
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
childe Such had naturall right to a double portion of all their fathers goods Deut. 21. 17. the excellencie that is most excellent in dignitie or preferment Whereby the dignitie of the priesthood seemeth to be meant as by strength following is meant the government or kingdome And so the Chaldee paraphrast explaineth it thou shouldest receive three portions the first birthright the priesthood and the kingdome The Ierusalemy Thargum saith the same adding this withall and for the sinne of my sonne Ruben the first birthright is given to Ioseph the kingdome to Iudah and the priesthood to the tribe of Levi. And that the first borne were Priests and governours see Gen. 25. 31. of strength or excellent strong This word which properly signifieth hard or firme strength is often applyed to kings and kingdomes which for the most part are gotten and maintained by strength and the kings strength is an honourable stile of his Majestie see Psal. 99. 4. and 110. 2. Vers. 4. Vnstable or Light soone-mooved this is alwaies used in the evill part Iudg. 9. 4. Zoph 3. 4. ser. 23. 32. and implyeth both his sudden light affections which caried him to evill and his sudden downfall from his dignity excell not that is thou shalt not excell but lose thine honour So the Chaldee explaineth it thou shalt not have profit nor receive the excellent portion he went up unto the Greeke changeth the person and translateth on which thou went est up also the Chaldee expoundeth it when thou wentest up to my bed Iakob as with indignation of the fact turneth his speech from Ruben to his brethren Such changes are often in the holy text as Deut. 5. 10. that love me and keepe his commandements for which in Exod. 20. 6. is my commandements And in Dan. 9. 4. thou keepest covenant towards them that love him for that love thee So Mark 11. 32. they feared the people for w ch in Matt. 21. 26. is written we feare Otherwise wee may read it thus thou defiledst my couch it is gone-up that is it is vanished away meaning the excellencie which we should have had For by defiling Bilhah his fathers concubine he lost his birthright Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up is sometime used for vanishing away Exod. 14. 16. Ier. 48. 15. Vers. 5. brethren specially consociate in that evill deed of killing the Sychemites Gen. 34. 25. and so brethren not in nature onely but in conditions See Gen. 10. 21. instruments or weapons to weet they were giving themselves and their members as weapons of unrighteousnesse unto sin as Paul speaketh Rom. 6. 13. meaning of their cruell fact forementioned Gen. 34. 25. sojourning habitations in the land of their sojourning as saith the Chaldee paraphrast where they being strangers indangered the ruine of themselves and their fathers house Gen. 34. 30. Or their agreements meaning the covenanted conditions made with the Sychemites to consent unto them if they would be circumcised which was with deceit Gen. 34. 13. 15. c. Thus also the Greeke may bee understood hairesis being sometime used for a conditional covenant Or their swords but the word is not so found elsewhere Vers. 6. secret that is as the Greeke translateth it and Thargum Ierusalemy their councill their assembly So David saith the secret of evill doers Psal. 64. 3. and Ieremy the secret of mockers Iere. 15. 17. that is the assembly Iakob here meaneth that neither should any neither would he approve of their perfidy glorie or honour hereby may be meant the tongue which is the glorie of man by speech being good and the contrary if it be evill Iam. 3. 5. c. So my glory Psal. 16. 9. is by the Apostle cited my tongue Act. 2. 26. Otherwise it is a repetition of the former my glory that is my soule a man Hemor the King and Sychem his son with the men of the citie Gen. 34. 25. 26. Therefore the Greeke translateth it men and Thargum Ierusalemy Kings and rulers And the singular is often put for many as the man of Israel fled 1 Chro. 10. 1. that is the men of Israel 1 Sam. 31. 1. See also Gen. 3. 2. selfe-will or pleasure houghed the Oxe so the Greeke also translateth it meaning that they tooke away and destroyed the oxen and other beasts of the Sychemites Gen. 34. 28. Oxe is for Oxen as Gen. 32. 5. Some as the Chaldee translate they pulled downe the wall but Shor the word here used is properly an oxe or bull and Shur a wall neither was there mentioned any pulling downe of walls in Gen. 34. Therefore the Ierusalemy Thargum expounds it of their selling of Ioseph who is likened to an oxe Deut 33. 17. But that seemeth not to be intended here Vers. 7. I will divide that is I prophesie their devision so Ezekiel saith when I came to destroy the citie Ezek. 43. 3. Which was his foretelling the destruction See also Hos. 6. 5. them in Iakob that is their posteritie among the children of Iakob see Gen. 19. 37. This was accomplished when Symeon had his inheritance in the middest of the inheritance of Iudah Ios. 19. 1. and was faine to seeke a larger possession 1 Chron. 4. 39 40. and Levi had his cities of habitation among the other tribes Ios. 21. 2. 3. c. Howbeit afterwards Levi for their zeale against idolaters Exod. 32. 26. 28. 29. had this their dispersion turned to a further blessing while they were consecrated to teach Iakob Gods judgements and Israel his law c. Deut. 33. 9. 10. and so had the priesthood in their tribe This the Ierusalemy Thargum also mentioneth and saith likewise of the Simeonites that they were teachers of the Law in the Synagogues of Iakob and the Levites in the schooles of the sons of Israel Vers. 8. thou to weet art so by name and shalt bee so indeed for Iudah signifieth Confession or Praise and to his name he hath reference Praised thou art called and praise thee shall thy brethren Thargum Ierusalemy saith Iudah to thee shall all thy brethren confesse and by thy name shall all the Iewes be called See the notes on Gen. 29. 35. confesse or as the Greeke translateth praise thee meaning that his brethren should acknowledge the dignitie of the firstborne in respect of the government to bee given unto him and that Christ the King should come of him 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lyes and deceit Iudah is praysed for yet ruling with God and being faithfull with the saints Hos. 11. 12. In Christ this prophesie is chiefly fulfilled as the particulars following shew to him the Hebrew Doctors also doe apply it as in Breshith ketannah or their lesser Commentary upon this place it is said Iudah was borne the fourth among the tribes and in the fourth day were the lights created and it is written of the Messi is His throne as the Sunne before me
as the Moone it shall be established for ever Psal. 89. 37. 38. in the necke that is thou shalt beat downe and put to flight thy enemies as the Chaldee explaineth it thus thy hand shall prevaile against thy enemies thy foes shall be scattered they shall be turned backward before thee and Thargum Ierusalemy saith thy hand shall avenge thee on thy enemies The performance of this promise David the first King of Iudah celebrateth saying thou hast given me the necke of my enemies Psal. 18. 41. And after Iosuahs death Iudah was the first that went up to fight for Israel against the Canaanites and got the victory Iudg. 1. 1. 2. 4. 8. c. bow-downe acknowledging the dignitie of this tribe above the rest For this tribe was the foremost of all in their marching through the wildernesse Numb 10. 14. and the Prince of this tribe was the first that offered at the dedication of the altar Numb 7. 11. 12. and foremost in battell against their rebellious brethren Iudg. 20. 18. the first Iudge that saved Israel was of this house Iudg. 3. 9. and God chose this tribe and David out of it to settle the Kingdome of Israel in his stocke for ever Psal. 78. 68. 70. 71. and 89. 20. 21. 28. 30. 36. 37. and to our Lord Iesus who came of Iudah all knees doe bow Philip. 2. 10. Vers. 9. renting-lions whelp As there are sundry sorts of Lions so they have sundry names Iob 4. 10. 11. and above other the Lyon is a kingly beast strong Prov. 30. 30. bold Prov. 28. 1. stout-hearted 2 Sam. 17. 10. and of a terrible countenance 1 Chro. 12. 8. Such are fit to be kings armes and twelve such were stayes for the steps of King Solomons throne 2 Chron. 9. 18. 19. This kind here mentioned is greedy to teare his prey and therof hath his name Psal. 17. 12. being a prophesie of the valiant worthies that should come of Iudah make a prey of their enemie as Othoniel Iudg. 3. 9. 10. David 2 Sam. 8. and especially Christ called the Lion of the tribe of Iudah Rev. 5. 5. couched lay downe to rest after hee hath taken the prey this was fulfilled when after Davids conquests all Israel had rest under Solomon 1 King 4. 25. and after Christs victorie he went upon high and sate him downe at the right hand of God Psal. 68. 19. Mark 16. 19. 1. Cor. 15. 25. Balaam used such similitudes speaking of the valiant acts of Israel Num. 23. 24. couragious or harty-lion named Labi of leb an hart By these three is signified the growth of the Kingdome of Iudah from Princes to Kings and from David to Christ in whom all glory resteth The Chaldee paraphraseth thus He shall have dominion in the beginning and in the end the kingdome of the house of Iudah shall be magnified for from the judgement of death thou hast rid thy soule O my sonne he shall rest and dwell in strength as a Lyon and as a couragious-lion and there shall bee no kingdome that shall stirre him Vers. 10. The scepter or The tribe The Hebrew Shebet whence the Greeke word sceptron and English scepter is derived signifieth astaffe or rod and is by Moses applied to the tribes of Israel whereof see the 16. and 28. verses following and so the Greeke interpreters doe often translate Sceptron for Shebet atribe 1 Sam. 10. 19. 20. 21. 1 King 11. 32. 35. 36. c. The prophesie is of Iudahs tribe to continue distinct untill Christs comming whereas the other ten tribes were scattred and confused by their captivity 2 King 17. out of w ch they returned not as the tribe of Iudah with Benjamin did from Babylon Ezra 1. 5. It may also imply the power of government which should be in this tribe for Shebet a scepter sometime so meaneth Psal. 45. 7. And so the Greeke here translateth it a Prince and the Chaldee one that hath dominion and Thargum Ierusalemy Kings shall not cease from the house of Iudah And elsewhere the scripture saith of Iudah came the Governour 1 Chron. 5. 2. lawgiver or statute-maker writter of decrees a title of government given sometime to God himselfe Esay 33. 12. sometime to the governors set of God Numb 21. 18. So the Greeke here translateth it Governour and in reference to this prophesie God saith Iudah my law-giver Psal. 60. 9. his feet that is borne of and brought up by him for so this phrase meaneth Deu. 28. 57. and 33. 3. the feet being sometime used for the whole leg or thigh which word was used before Gen. 46. 26. and so the Greeke here translateth out of his thighes Shiloh by interpretation The prosperer the Safe-maker or His sonne to weet of a virgin that is Christ who was to spring out of Iudah Heb. 7. 14. This the Chaldee paraphrast confirmeth saying Hee that hath dominion shall not bee taken away from Iudah nor a Scribe from his childrens children untill the Christ come whose the Kingdome is and him shall the peoples obey The Ierusalemy Thargum also saith Kings shall not cease from the house of Iudah nor Doctors that teach the law from his childrens children untill the time that the King Christ doe come whose the kingdome is and all kings of the earth shall be subject unto him Likewise in Breshith rabba upon the word Shiloh it is sayd this is the Christ and R. D. Kimchi in the root Shil expoundeth it his sonne and saith it is a prophesie of David or of the Christ. The Hebrew hath an unusuall manner of writing implying his son and her son as a prophesie that he should bee of Mary the Virgin of the linage of Iudah obedience or gathering of peoples that is the peoples Iewes and Gentiles shall gather unto and obey Christ. This the Chaldee paraphrasts both confirme the Greeke also to like effect hee shal be the expectation of nations Compare Esa. 11. 10. Rom. 15. 12. Esa 42. 4. Mat. 12. 21. Vers. 11. asse-colt or yong-asse great men used to ride upon such Iudg. 10. 4. and 12. 14. and 5. 10. to bind such to the vine seemeth to meane great store of vines which should bee in the land of Iudah as was in Engeddi and other places Song 1. 13. Ios. 15. 62. that men should tye their asses to them as to other common trees that grow in every field The Chaldee paraphrast by this vine understandeth figuratively Ierusalem and by the asse-colt the people of Israel and thus expoundeth it Israel shall dwell round about his citie the peoples shall build his temple the just men shall be round about it and the doers of the law in the doctrine thereof This also may be referred to Christ the King who being just and meeke came riding into Ierusalem upon an asses colt Zachar. 9. 9. Ioh. 12. 14. 15. Mat. 21. 2. 5. 7. a figure of the people of the Gentiles brought unto Christ for him to ride upon and by this prophesie of
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
body of a precept of the substantiall-precepts of the law and all the people doe it at their saying the Iudges are discharged and every one of them that doe it is bound to bring the sinne-offring appointed as it is written AND THE THING BE HID and not the whole body of-the-precept The Iudges are never bound to bring the sacrifice till they teach to abolish a part and to confirme a part of the things which are not expressed in the law and explained Afterwards the Iudges are bound to bring the sacrifice and they that doe it at their saying are discharged As if they teach that it is lawfull to worship idols c. loe it is as if they should say there is no idolatry forbidden in the law which abrogateth the whole body of the commandement and this and the like is not ignorance in teaching but forgetfulnesse Therefore they are discharged of the sacrifice and who so doth it at their saying he is bound to bring the sacrifice for himselfe But if they erre and teach saying he that prostrateth himselfe to idols c. is guilty for it is said thereof thou shalt not prostrate thy selfe to another God but he that bendeth towards the ground and prostrateth not that is lawfull now they are bound to bring the sacrifice And so in all the like cases if they teach and the most part of the Church doe it at their saying these are discharged and the Iudges bring the sacrifice for their ignorance Maimony in Shegagoth c. 14. are guilty or doe offend sinne trespasse unto gu 〈…〉 esse See Levit. 5. 3. 6. Vers. 14. against it or as the Greeke translateth in it So the Hebrew word ghnal sometime signifieth as in Exod. 29. 3. Esay 38. 20. the church or the assembly in Hebrew kahal whence the Greeke word ekklesia a church is derived This the Hebrew Doctors understand not onely for the twelveâ—â—ibes of Israel but for every tribe which is called kahal a church as it is written in 2 Chron. 20. 5. Iohosaphat stood in the church or assembly of Iudah And from this law they say Every Tribe was to bring a Bulloâ—ke for a sinne-offring in all twelve Bullockes And whether all the Israelites in the land did the thing at the saying of the Iudges teaching them or the most of Israel did it though they were the least number of the tribes or the most of the tribes did it though they were the least of all Israel they brought according to the number of all the tribes a Bullocke for every tribe As if the inhabitants of the land of Israel were 600000 and one and they that did the sin by the teaching of the Iudges were 300000 and one and all of them of the Tribe of Iudah onely Or if they that did it were all of them the children of seven tribes though they were but 100000. the Iudges were bound to bring the sacrifice c. And the tribe of Manasses and of Ephraim were not counted as two tribes in this businesse but both for one tribe Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect 2. It is also observed by them that All the sacrifices of the Church were either Burnt-offrings or Sinne-offrings and among the sacrifices of the Congregation there were no Peace-offrings save the two lambs that were brought with the waved loaves at the solemne assembly Levit. 23. 19. and they were called the Peace-offrings of the Congregation And the Church never offred a trespasse offring nor any Bird. Maimony treat of offring sacrifices chap. 1. sect 4. a bullocke In Num. 15. 24. the law appointeth a bullocke for a burnt-offring and an hee Goat for a sinne-offring when the congregation ignorantly sinneth and here it commandeth a Bullocke for a sinne-offring onely The Hebrewes reconcile these lawes thus What is the offring they bring for this ignorance If it bee concerning idolatry that they the Iudges ignorantly sinne and teach it they bring a Bullocke for a Burnt-offring and an hee goat for a sinne-offring for every tribe and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught to bee spoken of ignorant-sinning by idolatry But if it be concerning any other transgressions that they ignorantly-offend and teach for the ignorant doing whereof they are bound to bring the appointed sacrifice then every tribe bringeth a Bullocke for a sinne-offring and this is that spoken of in Levit. 4. 13. 14. Maimony treat of Ignorances chapt 12. Sect. 1. Others doe accord these lawes thus that this here is meant of the sinne of all Israel jointly and that in Num. 15. is meant of particular assemblies or synagogues as they were distinct by their dwellings in Canaan But I observe another difference how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done that in Num. 15. 22. speaketh of not doing all the commandements which the Lord had spoken by Moses Vers. 15. lay their hands There is no laying on of hands upon the offrings of the Congregation but upon two viz. vpon the scape goat Lev. 16. 21. and upon the Bullock for the thing hid from the eyes of the church Lev. 4. 13. 15. Upon it three of the Synedrion doe lay their hands Maimony treat of offring sacrifices chap. 3. sect 10. See also the notes on Levit. 1. 4. It figured their faith in Christ upon whom God would lay the iniquity of us all Esay 5â— 6. and so would not impute their trespasses unto them 〈◊〉 Cor. 5. 19. he that is the Priest or Levite shall kill see Levit. 1. 5. Vers. 16. anointed that is as the Chaldee expoundeth it the chiefe Priest in Greeke Christ that is Anointed a figure of our Lord Christ. Vers. 17. seven times signifying a full purgation see the notes on vers 6. c. For the things done to the sacrifice of the high Priest the same were done to the congregations Vers. 20. the sinne-offring in Greeke the Sin meaning the sacrifice which was for the high priests sinne vers 8. c. the first Bullocke as it is called in vers 21. it shall that is as the Greek translateth the sinne shall be forgiven them Vers. 21. he shall cary in Greeke they shall cary out the whole Bullocke as v. 12. Vers. 22. the Ruler or the Prince in Hebrew Nasi that is one Preferred or Advanced above others or one that lifteth up and easeth the burdens of the people by governing them as Num. 11. 17. Exod. 18. 22. It is a common name both to inferiour rulers Num. 16. 2. Exod. 16. 22. and to the chiefe as the King Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law of the later saying Who is the Ruler spoken of in the law It is the King over whom no man of Israel hath power neither 〈◊〉 any above him in his kingdome but the Lord his God Whether he be of Davids house or
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
of a thing to come as already done The Greeke translateth a star shall arise which the Chaldee expoundeth A king shall arise out of the house Iacob This is to be understood in part of David and chiefly of Christ our Lord who thus rectifieth of himselfe I am the root and the off-spring of David the bright and morning starre Thus also the Hebrewes understood it of old for the 〈◊〉 Christ that arose unto the Iewes in the day 〈…〉 of Trajâ—n the Emperour was called in allu sion 〈◊〉 is prophesie Bar Chochab that is the s 〈…〉 e of the starre but being after slaine in battell the Iewes seeing themselves deceived called him Bar Coziba that is the sonne of falshood Of him there is mention in Talmud Bab. in Sanhedrin cap. Chelek and Maimony in Treat of Kings cap. 11. sect 〈◊〉 saith of R. Akiba who was the armour-bea 〈…〉 of Ben Coziba the King that he said of him hee was the King Christ. And he and all the wise men of his age thought that he was the King Christ untill he was killed for uniquity when he was killed they knew he was not a scopter or a rod a staffe a signe of kingdome and government See the notes on Gen. 49. 10. The Greeke translateth it a man shall rise out of Israel the Chaldee saith Messias or Christ shall be anointed of the house of Israel As David and other Kings had scepters so Christ is said to have a rod on scepter as The scepter of thy kingdome is a scepter of righteousnesse Psal. 45. 7. Hebr. 1. 8. and Thou shalt rule them with a rod or scepter of iron Psal. 2. 9. the corners or the sides the quarters of Moab meaning a coâ—quest of the whole countrie in every quarter and corner of it The Greeke Interpreters understood it figuratively the Dukes of Moab likewise the Chaldee 〈…〉 phrast saying hee shall kill the Princes of Moab This was literally fulfilled by David who 〈◊〉 Moab and cast them downe to the ground c. 2. Suâ— 8. 2. spiritually by Christ destroying idolaters and antichristians in religion like Moabites shall unwall shall cast downe the walls that is conquer and subdue which the Greek expoundeth shall captive or make a prey the Chaldee shall ride 〈◊〉 dominion the sons of Seth who was the son of Adam set in Abels roome whom Kain killed Geâ— 4. 〈◊〉 and all Kains â—â—ce being drowned in the 〈◊〉 onely Seths posterity in Noah remained so 〈◊〉 all the world now are the sons of Seth as of A 〈…〉 〈…〉 erefore the Chaldee explaineth it he shall 〈◊〉 〈…〉 ion over all the sonnes of men So it is a prophesie of Christ whom all Kings should wor 〈…〉 〈…〉 ions should serve Psal. 72. 11. and the 〈◊〉 of the earth should be his possession Psal. 2. 8. 〈◊〉 〈◊〉 the name of Iesus every knee should bow Phil. 〈◊〉 10. And this conquest is gotten by the preaching of the Gospell as it is written The weapons of our 〈…〉 fore are not carnall but mighty through God to the p 〈…〉 ing downe of strong holds casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into cap 〈…〉 〈…〉 ry thought to the obedience of Christ and having in a readinesse to revenge all disobedience 2 â—er 10. 4 5 6. Some take Seth here to be meant not of aâ—ans name but to signifie the hinder part and to meane the peoples then behinde Balaam as the Ammonites Midianites and the like but besides the Chaldee fore-mentioned the Greeke also 〈…〉 eth it all the sons of Seth and the Hebrewes doe most so expound it as Sol. Iarchi saith all the sonnes of Seth i. all peoples which doe all come of Seth the sonne of Adam the first Maimony in Misn. tom 4. Treat of Kings cap. 11. sect 1. explaineth Balaams prophesie thus I shall see him but not now this is David I shall behold him but not nigh this is the King Christ. There shall proceed a starre out of Iakob this is David and a scepter shall rise out of Israel this is the King Christ and shall smite thorow the corners of Moab this is David as it is written in 2 Sam. 8. 2. And he smete Moab c. And he shall unwall all the sonnes of Seth this is the King Christ of whom it is written in Psal. 72. 8. He shall have dominion from sea to sea And Edom shall be a possession to David as it is said And all they of Edom became Davids servants 2 Sam. 8. 14. And Seir shall be a possesston this is unto the King Christ as it is said And Saviours shall come up on mount Sion to judge the mount of Esan and the kingdome shall be the Lords Hobad vers 21. Vers. 18. Edom the Edomites the posterity of Esau these became a possession to David 1 Chron. 18. 13. after that unto Christ as it is written Who is this that commeth from Edom c. Esay 63. 1. 6. Seir the mountaine where Esau dwelt Gen. 36. 7 8. wherefore the Greeke in stead of Seir nameth Esau. shall doe valiantnesse or doe valiantly valiant acts which phrase is sometime understood of warres and victories as in 1 Sam. 14. 48. sometime of getting wealth and riches as in Ezek 28. 4. Both may be here meant and the Chaldee expoundeth it of the latter And as this was answerable to the name of Israel which signified his power and prevailing with God and with men Gen. 32. 28. so David after he had vanquished the Edomites celebrated the truth of this promise saying Through God wee shall doe valiantnesse and hee will tread downe our enemies Psal. 60. 14. Vers. 19. And he shall have dominion he that is one of the house of Iakob as the Chaldee expresseth it So Targum Ionathan saith And a ruler shall rise up out of the house of Iakob And it may be understood of David first then and chiefly of Christ. Sol. Iarchi openeth it thus And yet there shall be another ruler out of Iakob and hee shall destroy him that remaineth out of the citie Of the King Christ he speaketh thus of whom it is said in Psal. 72. he shall have dominion from sea to sea out of the citie that is of every citie to wit of the Edomites as vers 18. or more generally of all cities as the Chaldee expoundeth it the citie of the peoples Chazkuni referreth it to Ioab Davids captaine of whom it is said Six moneths did Ioab remaine there with all Israel untill he had cut off every male in Edom 1 King 11. 15 16. But it hath reference also to further victories as is said The house of Jakob shall be a fire and the house of Ioseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Hobad vers 18. The Targum called
Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine and that we receive a kingdome which cannot be moved Hebr. 12. 27 28. And as here Moses reckoneth fortie two journies from Egypt to the river Iordan over which Iosua led them into Canaan so the Apostle in Matth. 1. reckoneth 42 generations from Abraham unto Christ by whom we have entrance into the kingdome of God with their armies or by their armies being about six hundred thousand men beside little ones and much mixed people with them Exod 12. 37 38. They are called also the Lords armies Exod. 7. 4. and 12. 41. by the hand under the guidance or conduct This Asaph mentioneth to the praise of God Thou didst lead thy people like a flocke by the hand of Moses and Aa 〈…〉 Psal. 77. 21. Vers. 2. according to their journies or 〈◊〉 their journies or removings as the Greeke translateth and their journies or stations the moâ—th that is the word or commandement of Ieho 〈◊〉 This may be understood either of his commandement to write these journies here or of their journyings as it is said At the mouth of Iehovah the sonnes of Israel journied and at the mouth of Iehovah they encamped Num. 9. 18. 20. Vers. 3. from Rameses a citie in the land of Egypt Gen. 47. 11. See also Exod. 12. 37. the first moneth called Abib and Nisan Exod. 13. 4. Nehem 2. 1. answering to that which we call March Why it was the first moneth is shewed on Exod. 12. 2. the Passe-over whereof see Exod. 12. with an high hand in Chaldee with an uncovered head meaning openly boldly powerfully see Exod. 14. 8. Vers. 4. had smitten that is as the Chaldee expoundeth it had killed and the Greeke all the dead which the Lord had smitten see Exod. 12. 29. their gods in Chaldee their idols Some understand it of the beasts which the Egyptians worshipped judgements in Greeke did or executed vengeance see Exod. 12. 12. and 18. 11. Vers. 5. Succoth by interpretation Boothes see Exod. 12. 37. Vers. 6. Etham which is in the edge in Greeke Bouthan which is a part of the wildernesse see Exod. 13. 20. Vers. 7. Pi-hahiroth or as the Greeke and Chaldee translate the mouth of Hiroth for in the next verse the place is called onely Hiroth which seeme to be mountaines betweene which was a narrow passage called figuratively a mouth It was by the red sea and there the Egyptians overtooke the Israelites Exod. 14. 2. 9. Vers. 8. the sea the red sea the waters whereof God divided led his people thorow it but the Egyptians following them were drowned Exod. 14. 21 22 23 c. three dayes journie Hebr. three dayes way Etham called the wildernesse of Shâ—r Exod. 15. 22. Marah that is bitternesse as the Greeke here interpreteth it so called of the bitter waters which the people could not drinke therefore they murmured but God sweetned the waters with a tree Exod. 15. 23 c. Vers. 9. plame trees or Date trees see Exod. 15. 〈◊〉 there there by the waters Exod. 15. 27. So God refreshed his peâ—ple with water in the dry and barren wildernesse Vers. 10. by the red sea of this resting place there hath beene no mention before Vers. 11. of Sin a wildernesse which adjoyned unto Sin a citie of Egypt so called Ezek. 30. 15 16. Hither they came a just moneth after their departure from Rameses vers 3. namely in the fifteenth day of the second moneth in this wildernesse they murmured for want of food and God gave them Quailes and rained Manna from heaven Exod. 16. 1 2 c. Vers. 12. Dephkah in Greeke Raphakah putting R for D through likenesse of the letters in Hebrew see the notes on Gen. 4. 18. Of this place there is no mention in Exodus Vers. 13. Alush in Greeke Ailous Neither is this station named before but Moses intimated them when he said the Israelites journied from the wildernesse of Sin after their journies Exod. 17. 1. Vers. 14. Rephidim in Greeke Rephidein no water therefore the people contended with Moses and almost stoned him God gave them water out of the Rocke in Horeb and the place was called Massah and Meribah that is Tentation and contention Here also at Rephidim the Amalekites fought against Israel and were overcome Ex. 17. V. 15. wildernesse of Sinai the wildernesse of mount Sinai Act. 7. 30. Thither they came in the beginning of the third moneth Exod. 19. 1. There God gave them his Lawes Statutes and Iudgements Exod. 20. and 21 c. There they sinned and made the golden Calfe Exod. 32. Afterward they made the Tabernacle Exod. 36 c. Out of it God speaking taught them how they should serve him with sacrifices c. Lev. 1 c. He numbred and ordered the twelve tribes both for their encamping about the Tabernacle and for their journyings with it towards Canaan Num. 1 c. And in this place they abode till the twentieth day of the second moneth of the second yeare after their comming out of Egypt Num. 10. 11 12. Vers. 16. Kibroth hattaavah that is the graves of lust where the people lusted for flesh died whiles the flesh was betweene their teeth and were buried there Num. 11. 14 34. Vers. 17. Hazeroth In this place Marie with Aaron murmured against Moses and she was smitten with leprosie Num. 12. Vers. 18. Rithmah a place in the wildernesse of Pharan Num. 13. 1. It hath the name of Iuniper which either grew there or as some of the Hebrewes thinke because the evill tongues of the Spies which were sent from thence to view the land Num. 13. 3. and brought up an cvill report thereof were like the coales of Iuniper as in Psal. 120. 3 4. and kindled a rebellion among the people Num. 14. Vers. 19. Rimmon Parez in Greeke Rhembon Phares by interpretation the Pomegranate or the lifting up of the breach This place is not named before Chazkuni thinketh they came hither after God had bidden theÌ„ turne backe into the wildernesse by the way of the red sea Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption Num. 14. 44 45. as Perez Vzza in 1 Chron. 13. 11. and Baal Perazim in 1 Chron. 14. 11. were places so named of the death of Vzza and slaughter of the Philistines Vers. 20. Libnah in Greeke Lembona some thinke it to be that which is called Laban in Deut. 1. 1. Vers. 21. Rissah in Greeke Ressan it is not elsewhere mentioned Vers. 22. Kehelathah in Greeke Makelath it signifieth Assembling Vers. 23. mount Shapher in Hebrew Har Shapher by interpretation Faire mount in Greeke Arsaphath Vers. 24. Haradah or Charadah in Greeke Charadath it signifieth Trembling Vers. 25. Makheloth in Greeke Makedoth it is interpreted Assemblies or Congregations and is
all his Cities at that time there was not a Citie which wee tooke not from them threescore Cities all the region of Argob the kingdome of Og in Bashan All these Cities were sensed with high walls gates and barres besides unwalled Cities very many And wee utterly destroyed them as wee did unto Sihon king of Heshbon utterly destroying of every Citie the men the women and the little ones But all the cattell and the spoile of the cities we tooke for a prey to our selves And we tooke at that time out of the hand of the two kings of the Amorites the land which is on this side Iordan from the brooke of Arnon unto mount Hermon The Sidonians call Hermon Shirjon and the Amorites call it Shenir All the cities of the plaine and all Gilead and all Bashan unto Salcah and Edrei cities of the kingdome of Og in Bashan For only Og king of Bashan remained of the remnant of Giants behold his bed-sted was a bedsted of iron is it not in Rabbah of the sonnes of Ammon nine cubits was the length thereof and foure cubits the bredth thereof after the cubit of a man And this land which wee possessed at that time from Aroer which is by the river Arnon and halfe mount Gilead and the cities thereof gave I to the Reubenites and to the Gadites And the rest of Gilead and all Bashan the kingdome of Og gave I to the halfe tribe of Manasses all the region of Argob with all Bashan that which is called the land of Giants Iair the sonne of Manasses tooke all the countrey of Argob unto the coast of Geshuri and Maachathi and called them after his owne name Bashan Havot◠Iair unto this day And to Machir I gave Gilead And to the Reubenites and to the Gadites I gave from Gilead even unto the river Arnon halfe the valley and the border and unto the river Iabbok the border of the sonnes of Ammon And the plaine and Iordan and the coast thereof from Chinnereth and unto the Sea of the plaine the sea of salt under Ashdoth Pisgah eastward And I commanded you at that time saying Iehovah your God hath given you this land to possesse it yee shall passe over armed before your brethren the sonnes of Israel all sonnes of power But your wives and your little ones and your cattell I know that you have much cattell shall abide in your Cities which I have given you Vntill Iehovah shall have given rest to your brethren as unto you and they also possesse the land which Iehovah your God giveth them on that side Iordan and then yee shall returne every man unto his possession which I have given unto you And I commanded Iosua at that time saying Thine eies have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest Yee shall not feare them for Iehovah your God hee fighteth for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I besought Iehovah for grace at that time saying O Lord Iehovah thou hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in the heavens or in the earth that can doe according to thy workes and according to thy powerfull acts Let mee passe over I pray thee and see the good land that is beyond Iordan this good mountaine and Lebanon But Iehovah was exceeding wroth with mee for your sakes and would not heare me and Iehovah said unto me Let it suffice thee speake no more unto mee of this matter Goe thou up to the top of Pisgah and lift up thine eies Seaward and Northward and Southward and Eastward see it with thine eies for thou shalt not passe over this Iordan But command thou Iosua and encourage him and strengthen him for hee shall passe over before this people and hee shall cause them to inherit the land which thou shalt see And wee abode in the valley over against Beth-Peor Annotations WAY of Bashan in Greeke the way that leadeth unto Basan which Basan the Chaldee nameth Matnan so in Num. 21. 33. Edrei in Greeke Adraein Of this battell see Num. 21. 33. c. Vers. 3. his people in Num. 21. 35. his sonnes also are mentioned none remaining the Greek translateth it no seed meaning none left alive of whom as of a seed others might spring So when the Prophet speaketh of a remnent Esay 1. 9. the Apostle in Greeke calleth it a seed Rom. 9. 29. Vers. 4. threescore Cities which sheweth the large dominion of this Giant Og who reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurites and the Maachathites c. los. 12. 4 5. region in Hebrew a line or coard such as lands are meted by Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region as the Greeke and Chaldee also translate it which is measured by line Argob a province or shire in Bashan forementioned 1 King 4. 13. Vers. 5. unwalled or villages in Hebr. Peraz◠which the Greeke mistaking turned cities of the Pherezites but it meaneth unwalled townes as Est◠9. 19. Zach. 2. 4. so named of their dwelling scattered Vers. 6. destroying of every citie the men or de 〈◊〉 every citie of men c. as in Deut. 2. 34. 〈◊〉 God destroyed the Amorite before them 〈◊〉 his height was like the Cedars and his strength as the Okes yet destroyed hee his fruit from above and his roots from beneath Amos 2. 9. Vers. 8. the land The killing of the Amorites and taking of their land was a testimony of Gods goodnesse and love unto his people Psal. 136. 17. 〈◊〉 in encouragement of them to fight against 〈◊〉 residue of the heathen Deut. 3. 21 22. and a 〈…〉 ragement to the heathen themselves Ios. 2. 10 11. Vers. 9. Sidonians the dwellers in Sidon the great 〈…〉 Greeke calleth them Phanicians Shir 〈◊〉 Greeke Sanior This mount had five names 〈◊〉 Shirjon Shenir and Sion Deut. 4. 48. 〈…〉 Num. 34. 7. for that divers peoples cal 〈◊〉 〈◊〉 by divers names and because of divers 〈◊〉 of this mountaine wherefore in Song 4. 8. 〈◊〉 and Hermon are set downe as distinct Shir 〈◊〉 〈◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded the mount that bringeth forth fr 〈…〉 and Shenir in Greeke Saner is by the Chaldee here expounded the Snow-mount for it was so 〈◊〉 that snow used to lye on the top of it A 〈◊〉 Hebr. the Amorite they call it which sheweth 〈◊〉 singular number to bee put for the whole 〈…〉 Vers. 11. Giants in Hebrew Rephaim which 〈◊〉 the Greeke retaineth Rephaein as before in Deut. 7. 11. This Og seemeth to bee of the rem 〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth Gen. 14. 5. for Og reigned in Ashteroth Ios. 13. 12. is it not in Rabbah that is it is in Rabbah the question maketh it an earnest affirmation as the Greeke also
among the graves that the dead might come unto him in a dreame and make knowne unto him that which he asked of him And others there were that clad themselves with clothes for that purpose and spake certaine words and burned incense for the purpose and slept by themselves that such a dead person might come and talke with them in a dreame Maimony in treat of Idolatry c. 11. s. 13. Vers. 13. perfect with Iehovah that is in faith and love seeke unto him onely and as he doth so abhorre thou all such wicked persons Perfection or Sinceritie Integritie respecteth our upright conversation in body and minde as is noted on Gen. 6. 9. and to be perfect with the Lord is expounded in Greeke before the Lord and the Chaldee saith in the feare of the Lord but our Saviour more fully openeth it Be yee perfect even as your Father which is in heaven is perfect Matt. 5. 48. Vers. 14. not suffered thee Hebr. not given thee but hath taught thee better by his Law which the other nations want Psal. 147. 19 20. and will more fully informe thee by the Prophet whom he will raise up unto thee v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies Vers. 15. a Prophet so named of the Greeke Prophetes which signifieth a foreteller in Hebrew Nabi of uttering and interpreting the oracles of God as Aaron was Moses Prophet that is Interpreter Exod. 7. 1. and of seeing visions of God such a man was called a Seer 1 Sam. 9. 9. Vnto all the former Diviners Wizzards Charmers c. raised up to the heathens of the devill Moses here opposeth one Prophet to be raised up unto Israel of God and this was Christ raised up unto the Iewes as Peter applieth it saying Moses said â—â—to the fathers A Prophet will the Lord your God raise up unto you c. yee are the children of the Prophets and of the covenant c. Vnto you first God having raised up his Son Iesus sent him to blesse you in turning away every one of you from his iniquities Act. 3. 22. 26. of thy brethren Christ was to be a man and of the stocke of the Iewes by promise because the people could not endure to heare the voice of God vers 16. and as in respect of his Prophesie so of his Priesthood For every high Priest is taken from among men Heb. 5. 1. and of his kingdome as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee like unto me it is said There arose not a Prophet in Israel like unto Moses whom the Lord knew face to face in all the signes and wonders which the Lord sent him to doe c. Deut. 34. 10 11 12. This therefore cannot be understood of the ordinarie Prophets which were raised up in Israel but of Christ onely as the Apostles doe expound it Act. 3. 22. 26. And Christ was like unto Moses in respect of his office of mediation betweene God and the people Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses as being the Mediator of a better Covenant or Testament which was established upon better promises Heb. 8. 6. Like him in excellencie for as Moses excelled all the Prophets in speaking with God mouth to mouth Numb 12. 6 7 8. so Christ excelled him and all men in that being in the bosome of the Father he hath come downe from heaven and declared God unto us Ioh. 1. 18. and 3. 13. Like him in faithfulnesse but therein also excelling for Moses was faithfull in Gods house as a servant but Christ as the Son over his owne house Heb. 3. 2. 5. 6. And like him in signes and wonders wherein he also excelled Moses as the historie of the Gospell sheweth for he was a Prophet mighty in deed and word before God and all the people Luk. 24. 19. a man approved of God among them by miracles wonders and signes which God did by him in the midst of theÌ„ Act. 2. 22. for he did among them the works wich none other man did Ioh. 15. 24. unto him that is not unto the Diviners Wizards or any such like but unto him and him onely as him thou shalt serve Deut. 6. 13. is expounded him onely Matt. 4. 10. And though this is principally meant of Christs person of whom God said heare him Matt. 17. 5. yet it implieth also his Ministers as himselfe said He that heareth you heareth mee Luk. 10. 16. Vers. 16. Horeb a mountaine called also Sinai Exod. 19. where the Law was given Deut. 5. 2. of the assembly or of the church when all Israel were assembled to heare the Law Exod. 19. 9 10 c. not heare againâ— Hebr. not adde to heare see Exod. 20. 19. where the people requested Moses to speake with them and not God of Iehovah the Chaldee translateth it of the word of the LORD that I die not or and let me not die as the Greeke translateth neither let us die Vers. 17. have well spoken or have done well in speaking The Greeke saith Rightly or Well all that they have spoken Although their speech proceeded from the spirit of bondage and feare manifested in them by the worke of the law in their consciences Rom. 8. 15. and they desired not Christ but Moses to speake unto them yet as the Law was a schoolemaster to leade them unto Christ Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them who is here not only in stead of all Diviners and Soothsayers but in stead of Moses himselfe who was the Minister of the Law which worketh wrath Rom. 4. 15. and was the ministration of death 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof Gal. 3. 13. and is here promised as a Prophet sent to blesse us Act. 3. 26. for the Law was given by Moses but grace and truth came by Iesus Christ Io. 1. 17 Vers. 18. A Prophet meaning Christ him-selfe the interpreter and declarer of the word of God as vers 15. of whom the multitude said This is Iesus the Prophet Matt. 21. 11. raise up this also the people confirmed saying A great Prophet is risen up amongst us Luk. 7. 16. will give that is will put and stablish as the word given 1 Chron. 17. 22. is the same that established 2 Sam. 7. 24. The Chaldee expoundeth it I will give my words of prophesie Accordingly Christ said to his Father I have given unto them the words which thou gavest me Ioh. 17. 8. his mouth to signifie this Christ appeared with a sharpe two-edged sword proceeding out of his mouth Rev. 1. 16. which figured the sword of the Spirit the word of God Eph. 6. 17. for God had made his mouth like a sharpe sword Esai 49. 2. therwith he smote his enemies and for the comforts wherewith he refresheth his people his lips are likened to lilies dropping sweet-smelling myrrh Song 5.
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
hast not knowne thou or thy fathers wood and stone And in those nations thou shalt not finde ease neither shall there bee rest for the sole of thy foot and Iehovah will give unto thee there a trembling heart and failing of eies and pining of soule And thy life shall bee hanging in doubt before thee and thou shalt dread night and day and shalt not have assurance of thy life In the morning thou shalt say Who will give the evening and in the euening thou shalt say Who will give the morning for the dread of thine heart wherewith thou shalt dread and for the sight of thine eies which thou shalt see And Iehovah will returne thee to Egypt with ships by the way whereof I said unto thee Thou shalt not see it againe any more and there yee shall bee sold to your enemies for bondmen and for bond-women and none shall buy you Annotations HEarkening thou shalt hearken that is shalt continually and diligently hearken to or obey the voiâ—e which the Chaldee translateth shalt receive the word of the LORD As in the former Chapter the Law was confirmed by blessings and curses proâ—ounced by the people so here it is confirmed in like sort but more largely by God himselfe that Israel might be kept in due obedience and finding in themselves the impossibility of doing the Law they might have recourse unto Christ by faith to observe to doe in Greeke to observe or keepe and to doe give thee to be high that is set and stablish thee high as giving 1 Chron. 17. 22. is expounded stablishing 2 Sam. 7. 24. And highnesse meaneth heavenly dignity given of God by the high or heavenly calling whereby they were made partakers Phil. 3. 14. Heb. 3. 1. whereby they were to seeke and minde the things that are above Col. 3. 1 2. and have their conversation in heaven Phil. 3. 20. For the way of life is above to the wise that he may depart from hell beneath Prov. 15. 24. See also Deut. 26. 19. Vers. 2. overtake thee or take hâ—ld on thee The Greeke translateth finde thee It meaneth obtaining of all blessings and effectuall applying of them for their good and comfort The like is said of the curses in v. 15. 45. and generally of Gods words and statutes of which the Prophet telleth the Iewes that they overtooke or tooke hold of their fathers when they were punished for transgressing them Zach. 1. 6. Vers. 3. Blessed thou The first blessing is upon the person who must be acceptable to God before any of his workes are accepted Gen. 4. 4. and the person being blessed all things prosper about him What blessing is see the Annotations on Gen. 1. 22. and 2. 3. and 12. 2. citie by this and the field all places and all estates of life are meant Vers. 4. fruit of thy wombe or of thy belly the Chaldee saith the child of thy bowels The second blessing is upon a mans possessions of all sorts for increase which was at the first by God blessing the creatures Gen. 1. 22. 28. and so continueth as it is written And he blesseth them and they are multiplied greatly Psal. 107. 39. So Psal. 128. 1 3. thy ground or land the fruits whereof were also figures of heavenly blessing see Levit. 26. 4. increase or young in Greeke herds see Deut. 7. 13. Vers. 5. basket whereinto fruits are put when they are gathered Deut. 26. 2. dough-trough or dough or store see Exod. 8. 3. and 12. 34. These two are named in stead of all places and vessels wherein the fruits and commodities which God sendeth are kept for use and store Therefore the Greeke for basket translateth barnes as Luk. 12. 18. and for the dough-trough remainders or store that is left So in v. 17. And this is the third degree of blessing upon the commodities which men reape of their possâ—ssions Vers. 6. comest in by comming in and going out the Scripture meaneth all imployment and administration in any businesse or office as in government of a kingdome 2 Chron. 1. 10. of the Church Act. 1. 21. of a family Gen. 39. 11. Psal. 104. 23. and generally of all other affaires as 2 Sam. 3. 25. Act. 9. 28. So this fourth blessing concerneth the whole administration and conversation of the Saints Vers. 7. smitten that is as the Greeke and Chaldee expound it crushed and broken see an example of this in Davids enemies 2 Sam. 22. 38 43. And this fift blessing concerneth the safety of Gods people and their victories over their enemies of whom the chiefe is Saâ—an himselfe and him will the God of peace crush under the â—â—et of his people Rom. 16. 20. â—lee a signe of discomfiture and destruction therefore when one Prophet saith Wilt thou she before thine enemies 2 Sam. 24. 13. another explaineth it to be destroyed before thine enemies 1 Chron. 21. 12. seven waies that is many waies so signifying a ful conquest over them for seven is a compleat number often used for many as is noted on Gen. 2. 2. and 33. 3. Lev. 4. 6. It signifieth also their dispersion every man his way whereas they came out joyntly together all one way Vers. 8. will command that is will powerfully send and effectually procure the blessing Of this phrase see Levit. 25. 21. The contrary hereunto is hee will send upon thee v. 20. the blessing whereunto is opposed the curse vexation and rebuke vers 20. storehouses or barnes in Chaldee treasures so in Prov. 3. 10. that thou settest thy hand unto Hebr. the setting to of thy hand whereof see Deut. 12. 7. Thus this sixt promise implieth a generall blessing upon all that the godly hath or doth Vers. 9. stablish thee set thee up firme and sure This seventh blessing properly concerneth spirituall things and heavenly for the sanctification of the Church and establishment thereof in that grace by reason of the covenant and oath of God whereof he never repenteth Psal. 110. 4. For the gifts and calling of God are without repentance Rom. 11. 29. Vers. 10. is called upon thee that is thou art called by his name as before Moses said Yee are the sonnes of Iehovah your God Deut. 14. 1. Of this phrase see the Annotations on Gen. 48. 16. Here God enlargeth his former blessings in causing them to be knowne and acknowledged of all other peoples afraid of thee as was fore-promised Deut. 11. 25. and had come to passe unto Israel Deut. 2. 25. and unto Abraham Esay 41. 5. and other particular persons as Saul was afraid of David because the Lord was with him 1 Sam. 18. 12. 15 29. Vers. 11. make thee plenteous or make thee to excell in Greeke multiply thee in good or for good things An enlargement of the blessing promised in v. 4. which all should see by the abundance of good things from beneath Vers. 12. treasure or treasury store-house which he expoundeth after to be raine from heaven for so the Scripture elsewhere mentioneth
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth â—â—emos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
comes thereof as Prov. 31. 16. 31. their seed that is children or posteritie Psal. 22. 24. 31. and â—7 25. Gen. â—7 7. 10. Vers. 12. shall not be able to wit to stablish as the Greeke explaineth or to effect it After this word can or able there often wanteth a word to be understood see Psal. 101. 5. Vers. 13. a Butt to shoot at Hebr. a shoulder because the earth is heaped up like shoulders The Chaldee paraphraseth thou hast set them to thy people as one shoulder make ready or fit namely thine arrowes against their faces The Chaldee otherwise in the cords of thy Tent thou wilt order thy law before them PSAL. XXII David as a figure of Christ complaineth of his many afflictions 10 Prayeth with faith for deliverance 13 Foresheweth the sundry evils which the wicked would doe unto Christ at his death 23 After deliverance Christ declareth Gods name and praises to his brethren 27 Communicateth the fruits of his death and resurrection to the ends of the earth 31 Whereupon they shew forth their obedience and preach his justice To the master of the musicke concerning the Hinde of the morning a Psalme of David MY God my God wherefore hast thou forsaken me art farre off from my salvation from the words of my roaring My God I call by day thou answerest not and by night and there is no silence to me And thou art holy sitting the praises of Israel In thee our fathers trusted they trusted thou deliveredst them Vnto thee they cried out and were safe delivered in thee they trusted and were not abashed But I am a worme and not a man the reproach of men and despised of the people All they that see me doe scoffe at me they make a mow with the lip they wag the head He confidently turned unto Iehovah let him deliver him let him rid him because hee delighteth in him But thou art the drawer of me forth out of the belly the maker of me to trust even at my mothers brests Vpon thee I have beene cast from the wombe from my mothers belly thou art my God Be not thou gone farre off from me for distresse is neere for there is no helper Many bullocks have compassed me about mighty buls of Bashan have environed me They have wide opened upon mee their mouth as a renting and roaring Lion I am powred out as waters and all my bones dispart themselves my heart is as wax it is molten in the middest of my bowels My able strength is dried up like a pot-sheard and my tongue cleaveth to my jawes and thou hast brought me down to the dust of death For dogs have compassed me the assembly of evill doers have inclosed me they Lion-like pierced my hands and my feet I may tell all my bones they did behold they did view me They parted my garments among theÌ„ for my coat they cast a lot And thou Iehovah be not farre off my fortitude hasten to my helpe Rid my soule from the sword my alonely soule from the hand of the dog Save me from the mouth of the Lion and from the hornes of Vnicornes thou hast answered me I will tell thy name to my brethren in the middest of the Church I will praise thee Yee that feare Iehovah praise him all ye seed of Iakob honor him and be afraid of him all ye seed of Israel For hee hath not despised nor abhorred the affliction of the poore afflicted nor hid his face from him and when hee cried out unto him he heard Of thee shall be my praise in the great Church my vowes I will pay before them that feare him The meeke shall eat and be satisfied they shall praise Iehovah that seeke him your heart shal live to perpetuall aye All the ends of the earth shall remember and turne unto Iehovah and all families of the heatheÌ„s shal bow down theÌ„selves before thee For to Iehovah pertaines the Kingdome he is ruler among the nations All the fat ones of the earth shall eat and bow downe themselves all that goe downe to the dust shall bend downe before him and hee that quickneth not his soule A seed shall serve him it shall be accounted to the LORD for a generation They shall come and shall declare his justice to a people that shall be borne that he hath done this Annotations THe Hind of the morning meaning Christ who as a Hind was by Iewes and Gentiles the dogs vers 7. hunted and worroughed in the morning Iohn 18. 28. and also rose from death the third day early in the morning Ioh. 20. 1. when God had made his feet like Hindes feet and set him on his high places Psal. 18 34. Compare with this Song 2. 9. 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called the morning for then the true light of comfort and salvation shall appeare A Hinde called in Hebrew Aijeleth hath the name of prowesse or fortitude as in the 20 verse of this Psalme Aejaluth is fortitude and so it may be understood for the strength or fortitude of the morning that is the helpe and power of God to raise up Christ from the dead which may be the meaning of the Greeke translation for the morning helpe Some of the Iewes have interpreted it the morning starre which although the word be no where else found in Scripture for a star agreeth also to our Lord Christ who is intituled the bright morning starre Rev. 20. 16. Others applying this title to the Musicke retaine the Hebrew words still A 〈…〉 eleth hasshachar The Chaldee expoundeth it To praise God for the mightie continuall sacrifice Vers. 2. My God my God c. Christ speaketh this Psalme to God his Father The Hebrew is Aeli Aeli lammah ghnazabtani which words our Lord uttered on the crosse Mat. 27. 46. save for the later he used the Syriak sabachtani of the same signification At which the prophane Iewes mocked saying that he called for Elias Mat. 27. 47. 49. Wherefore hast thou forsaken me or why leavest thou me They are the words of saith striving in tentation and doe imply both a hope of and a prayer for deliverance as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring this argueth great griefe of heart uttered with loud complaint So Psal. 38. 9. and 32. 3. Iob 3. 24. And Christ in the dayes of his flesh offered up prayers with strong crying and teares to him that was able to save him from death Heb. 5. 7. Vers. 3. no silence to me or but I have no silence and consequently no rest or ease So Iob 30. 20. 27. Vers. 4. sitting or sittest that is abidest still one and the same as Psal. 9. 8. and 55. 20. and 102. 13. or fittest to wit still as Ruth 3. 18. that is risest not up to helpe me or sittest that is inhabitest as Psal. 9.
and protection As when God said I will be with thee Gen. 31. 3. Iakob understood it thus I will doe thee good Gen. 32. 9. for Gods presence is a singular favour and our preeminence Exod. 33. 15 16. The Chaldee expoundeth it thy Word shall be for my helpe thy rod with such shepherds use to guide and rule their flockes Levit. 27. 32. and with such the Lord is said to rule his people Ezek. 20. 37. Wherefore the Prophet prayeth feed thy people with thy rod Mic. 7. 14. The rod is also for chastening and punishment Psal. 89. 33. And for the rebellious God hath a rod of iron and indignation Psal. 2. 9. Lam. 3. 1. Of Christs rods or staves wherewith he feeds his flocke see Zach. 11. 7. c. The Chaldee translateth thy rod and thy law Vers. 5. Thou furnishest or wilt furnish and make ready a table This and the things following note the abundant supply of all good things for necessitie and for delight as at a sumptuous banquet Prov. 9. 2 c. So by Christ the good shepherd his sheepe finde pasture have life and have it in abundance Ioh. 10. 9 10. in presence or before them which causeth the enemies that see to grieve as Psal. 112. 10. makest fat that is plenteously mâ—istenest and supplest with oile or balsam In those countries they used to welcome and cheare their guests with powring out precious sweet oyles or balsam upon their heads Luke 7. 46. Ioh. 12. 3. It signifieth joy Eccles. 9. 8. Esay 61. 3. The Chaldee applieth it to the Priests of Israel thou hast made the Priests heads fat with the anointing oile is abundant to wit with liquour as the word importeth for to drinke my fill Vers. 6. converse or quietly repose my selfe and dwell as the Greeke translateth it Likewise the Chaldee saying I shall dwell in the house of the Lords Sanctuary to length of daies that is a long life-time or for ever See Psal. 21. 5. and 93. 5. PSAL. XXIV Gods Lordship in the world 3 The citizens of his spirituall kingdome 7 An exhortation to receive him A Psalme of David THe earth is Iehovahs and the plentie thereof the world and they that sit therein For he hath founded it upon the seas and established it upon the rivers Who shall ascend into the mountaine of Iehovah and who shall stand in the place of his holinesse The cleane in hands and pure in heart which lifteth not up his soule to false vanitie neither sweareth to deceit He shall receive a blessing from Iehovah and justice from the God of his salvation This is the generation of them that enquire for him of them that seeke thy face of Iakob Selah Lift up yee gates your heads and be lifted up yee doores of eternitie that the King of glory may come in Who is this King of glory Iehovah strong and valiant Iehovah valiant in battell Lift up yee gates your heads and lift up yee doores of eternitie that the King of glory may come in Who is he this King of glory Iehovah of hosts hee is the King of glory Selah Annotations APsalme of David unto this title the Greeke addeth of the first day of the weeke meaning that this Psalme was wont to be sung in the Temple every first day of the weeke which now with us is the Lords day the Christians Sabbath and of Christ his Church and kingdome and the entertaining of his Gospell doth this Psalme treat In Solomons Temple God ordained Levites with Cymbals Psalteries and Harpes and Priests with Trumpets and other Levites that were singers and in the time that the burnt-offering began the song of the Lord began with trumpets and instruments and they sang praises with the words of David and of Asaph 2 Chron. 29. 25 30. The Hebrew Doctors recording their daily service in the Sanctuary write thus They said not the Song but over the burnt-offerings of the Congregation and the sacrifices of their peace-offerings that are spoken of in the Law c. The Song which the Levites said in the first day was Psalm 24. The earth is the LORDS and the plentie thereof In the second day they said the 48. Psal. Great is the LORD and praised vehemently in the citie of our God c. In the third they said the 82. Psalme God standeth in the assembly of God hee judgeth in the middest of the gods In the fourth they said the 94. Psalme O God of vengeances c. In the fifth they said the 81. Psalme Shout joyfully unto God our strength c. In the sixth they said the 93. Psalme The Lord reigneth is cloathed with high Majestie c. In the Sabbath they said the 92. Psalme A Psalme a Song for the Sabbath day Maimony in Misneh tom 3. in Tamidin or Treat of the Daily sacrifices chap. 6. sect 7 8 9. The earth is Iehovahs or To Jehovah the earth belongeth Of him and by him and for him are all things yet in speciall he hath chosen Iakobs posteritie for to be his people vers 6. Thus David maketh use of Moses doctrine who said Loe to Iehovah thy God pertaine the heavens and the heavens of heavens the earth and all that therein is notwithstanding Iehovah set his delight in thy fathers to love them and did chuse their seed after them even you above all peoples as appeareth this day Deut. 10. 14 15. See also another use of this doctrine in 1 Cor. 10. 26 28. where the Apostle proveth that every creature in the earth may be used of Christians for food or otherwise because all is the Lords and in Christ ours plentie or fulnesse that is all contained therein as the Chaldee expoundeth it the creatures thereof So the plenty of the sea Esay 42. 10. the plenty of the citie Amos. 6. 8. and sundry the like that sit that is dwell or inhabit as it is noted on Psal. 1. 1. The like manner of speaking the holy Ghost useth also in Greeke Luke 21. 35. on all them that sit on the face of the whole earth So Psa. 69. 36. and often otherwhere Vers. 2. upon the seas or above them The earth is said to be founded or fast setled upon the seas the heapes of waters were called seas Gen. 1. 10. because the waters which naturally would stand above the high mountaines Psal. 104. 6. are by the word of God gathered together and thrust under the earth that the drie land might appeare and be inhabited Exod. 20. 4. Gen. 1. 9. And these which may seeme a most weake and flitting foundation yet are firme bases and mighty foundations Psal. 104. 5. Mic. 6. 2. to magnifie Gods power who as he brought light out of darknesse so setleth he the solide earth on the liquid waters yea hangeth the earth upon nothing Iob 26. 7. Vers. 3. Who shall ascend The Chaldee paraphraseth Who shal be worthy to ascend unto the mountaine of the house of the Sanctuary of the Lord Vers. 4. The cleane
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
Mincah or oblation presented at evening Ps. 141. 2. This word is not elsewhere read in the scripture a good word an excellent sweet and pleasant matter A word is used often for a thing or matter Psal. 41. 9. here it is for the whole argument of this Psalme I doe say or I am saying that which feruently boyleth in me For of the abundance of the heart the mouth speaketh my works to the King or my poems of the King that is of Christ concerning him and dedicated to him is this Psalme or Dittie my tongue the pen understand it is as the pen or praier wise be it as the pen. The Chaldee addeth my tongue shall speake swiftly as the pen c. of a speedy writer or of a swift a ready Scribe So Esra was called not onely for writing but also for interpreting the law Ezr. 7. 6. Scribes were both Scriveners or Notaries 2 King 12. 10. and 22. 3. and expositors of the Law or Counsellers Mat. 23. 2. 1 Chron. 27. 32. Vers. 3. thou art much fairer The Hebrew word is of double forme to note out double that is very excellent beautie This fairenesse is not of body onely but of minde in wisdome holinesse c. as in Ezek. 28. 7. there is mentioned beautie of wisdome Here the Psalmist beginneth his speech to Christ and of his praises which the Chaldee paraphrast explaineth thus thy fairnesse O King Christ exceedeth the sonnes of men See the description of Christs spirituall beautie in Song 5. 10 16. grace is powred out in thy lips that is thou speakest gracious words abundantly Christs lips were like lillies dropping downe pure myrrh Song 5. 13. all that heard him speake wondred at the words of grace that proceeded out of his mouth Luk. 4. 22. The Chaldee expoundeth it The Spirit of prophesie is given into thy lips therefore to the end that thou shouldest powre out thy gracious words to men or because God hath blessed thee Vers. 4. Gird thy sword that is make ready to the fight Exod. 32. 27. 1 Sam. 25. 13. Song 3. 8. The spirituall sword is the word of God Eph. 6. 17. Therefore Christs sword properly commeth out of his mouth Rev. 1. 16. and with the breath of his lips shall hee slay the wicked Isa. 11. 4. upon the thigh understand thy thigh The Hebrew often omitteth words of this sort easie to be understood so the Greeke in the new Testament as mending the nets Mark 1. 19. or mending their nets Mat. 4. 21. to put away Mark 10. 4. for to put her away Mat. 19. 7. and many the like O mighty one or Champion Heb. Gibbor one of the titles of Christ Isa. 9. 6. The Chaldee paraphraseth as a mighty one to kill kings and rulers thy glorious Majestie this sheweth of what manner sword he speaketh called glory and comlinesse or magnificence because of the powerfull effects Of these words see Psal. 8. 2. 6. Vers. 5. prosper ride that is ride prosperously see the like phrase Psal. 51. 4. The Chaldee openeth it thus Thine honour is great therefore thou shalt prosper to ride upon the throne of the kingdome on word of truth which is the Gospell of our salvation Eph. 1. 13. the white Horse whereon Christ rideth Rev. 19. 11. or because of truth for the truths sake The Hebrew al debar is often used for because Psal. 79. 9. Gen. 43. 18. Deut 22. 24. and so the Greeke version hath it here of meeknesse so Christ came riding meeke Mat. 21. 5. and his word is both to be taught and to be received with meeknesse 2 Tim. 2. 25. Iam. 1. 21. and of justice or meeknesse of justice that is justice meekly administred but the Greeke supplieth the word and. shall teach thee or let it teach thee fearfull things In the Greeke it is thy right hand will guide thee maruellously Vers. 6. Thy arrowes that is thy words whereby thou convincest and beatest downe sinne and sinners So the rider on the white Horse hath a bow when he goeth to conquer Rev. 6. 2. Arrowes are words Psal. 64. 4. or judgements Deut. 32. 23. and the Chaldee here addeth Thine arrowes are drawne out to kill multitudes in the heart understand they peirce the heart of the kings enemies And this noteth the efficacie of these words or judgements as elsewhere he saith I will send all my plagues upon thy heart Exod. 9. 14. also their inward operation which is mighty dividing asunder the soule the spirit discerning the intents of the heart casting down imaginations bringing into captivitie every thought Heb. 4. 12. 2 Cor. 10 4. 5. Vers. 7. Thy throne O God The Chaldee addeth in heaven Here Christ our King is magnified as God above the Angels as the Apostle sheweth Heb. 1. 8. But unto the Son he saith thy throne O God is for ever c. Hereby also is meant the perpetuitie of Christs kingdome So 1 Chron. 22. 10. 2. Sam. 7. 16. a scepter of righteousnesse or a rod a mace of equitie plaine and righteous in administration hath anointed thee of this Hebrew Mashach hath anointed our Lord is called Mashiach or Messias and in Greeke Christ that is Anointed see Psal. 2. 2. oile of joy the holy Ghost which joyeth the heart Luk. 4. 18. 1 Thes. 1. 6. above thy fellowes that is above all Christians who are thy fellows consorts and partners in the anointing 1 Ioh. 2. 20 27. who are also made Kings and Priests Rev. 5. 10. and with whom thou hast taken part of flesh and bloud Heb. 2. 14. Or by fellowes may be meant all kings and potentates whom he excelleth Psal. 89. 28. Vers. 9. Myrrh named of the Hebrew word Mor and is the gumme or liquor of a tree in taste bitter in smell odoriferous therefore it was used in the precious ointment of the high priest and Tabernacle Exod. 30. 21. and in other sweet perfumes Est. 2. 12. Prov. 7. 17. See Song 4. 14. and 5. 1. 13. Aloes of the Hebrew name Ahaloth a sweet wood wherwith perfumes were also made Num. 21. 7. Song 4. 14. The Arabians call it tsandal Cassia or Cassies also of the Hebrew Ketsioth elsewhere it is not found in Scripture It seemeth to be the barks or skinnes of that sweet shrub Casia mentioned in Plinie lib. 12. cap. 20. all thy garments that is they be of them or smell of them or are anointed with them or as the Chaldee paraphraseth are perfected with them out of the Ivory palaces or palaces of Elephants tooth as the Chaldee here addeth the name of the Elephant meaning that either the King commeth out of them or the garments were taken out of such palaces or costers Kings palaces were sometime made of Ivorie or tooth 2 King 22. 39. more than they that make thee joyfull or than theirs that make thee glad that is thy garments are more odoriserous than the garments of thy fellowes forementioned verse 8. For though the Spouse or Church hath the savour
in the world specially his Gospel Act. 18. 25 26. as his salvation is Christ Luke 2. 30. Vers. 4. shall confesse or let them confesse and so af 〈…〉 Vers. 7. The earth or land of Canaan as the Chaldee explaines it the hand of Israel the seat of Gods Church whose fruitfull increase God promised in the Law Levit. 25. 19. and â—6 4 and the Prophets apply it to the spirituall graces of the Gospel Ezek. 34. 27. Zach. 8. 12. Esay 45. 8. and our land or earth is our hearts regenerate to beare fruits to the Lord Matth. 13. 19 23. Heb. 6. 7. PSAL. LXVIII A Prayer at the removing of the Arke with a Prophesie of Christs resurrection 5 An exhortation to praise God for his mercies 8 and for his care of the Church 19 A prophesie of Christs ascension and benefits following for which God is to be blessed 32 and of the conversion of the Gentiles unto his further praise To the Master of the Musicke a Psalme a Song of David LEt God arise let his enemies be scattered and they that hate him flee from his face As smoke is driven away so drive thou them away as wax is melted at the face of fire so let the wicked perish from the face of God And let the just rejoyce let them shew gladsomnesse before the face of God and let them joy with rejoycing Sing ye to God sing Psalme to his name make an high way for him that rideth in the desarts in Iah his name and shew gladnesse before his face He is a father of the fatherlesse and a Iudge of the widowes even God in the mansion of his holinesse God seateth the solitary in house bringeth forth those that are bound in chaines but the rebellious dwell in a dry land O God when thou wentest forth before thy people when thou marchedst in the wildernesse Selah The earth quaked also the heavens dropped at the face of God Sinai it selfe at the face of God the God of Israel A raine of liberalities thou didst shake out O God thine inheritance when it was wearied thou didst confirme it Thy company doe dwell in it thou doest prepare in thy goodnesse for the poore afflicted O God The Lord will give the speech of those that publish glad tidings to the great armie The Kings of the armies shall flee and shee that remaineth in the house shall divide the spoile Though yee lie betweene the pot ranges yee shall bee as the wings of a Dove which is decked with silver and her feathers with yellow gold When the Almighty scattereth abroad Kings in it it shall be snow white in Tsalmon A mountaine of God mount Bashan is an hilly mountaine mount Bashan Why leape ye O hilly mountaines this is the mountaine God desireth for his seat yea Iehovah will dwell in it to perpetuall aye Gods Chariot twise ten thousand thousands of Angels the Lord is with them as in Sinai in the Sanctuarie Thou art ascended to on high thou hast led captive a captivitie thou hast taken gifts unto men and also the rebellious to dwell O Iah God Blessed be the Lord which day by day lodeth us the God our salvation Selah Our God is a God of salvations and to Iehovih the Lord belong the issues of death But surely God will wound the head of his enemies the hairie scalpe of him that goeth on in his guiltinesses The Lord hath said I will bring againe from Bashan I will bring againe from the gulfs of the sea That thy foot may embrew it selfe in bloud the tongue of thy dogs in bloud of thine enemies even of every of them They have seene thy goings O God the goings of my God my King in the Sanctuarie The singers went before the plaiers on instruments after amongst them the Damosels beating on Timbrels In the Churches blesse ye God even the Lord yee of the fountaine of Israel There little Benjamin with their ruler the Princes of Iudah with their assemblie the Princes of Zebulun the Princes of Naphtali Thy God hath commanded thy strength strengthen O God that thou hast wrought for us For thy Palace in Ierusalem Kings shall bring thee a present Rebuke the company of speare men the congregation of mighty bulls with the calves of the peoples and him that submitteth himselfe with peeces of silver he hath scattered abroad the peoples that delight in warres Princely Ambassadours shall come out of Egypt Aethiopia shall hastily stretch her hands unto God Sing unto God ye kingdomes of the earth sing Psalme to the Lord Selah To him that rideth in the heavens of heavens of antiquitie loe hee will give his voice a voice of strength Give the strength to God his high Majestie is upon Israel and his strength in the skies Fearefull art thou O God out of thy Sanctuaries the God of Israel he giveth strength and forces to the people blessed be God Annotations LEt God arise or stand up By God here is meant Christ our Lord for of him is this Psalme interpreted by the Apostle Ephes. 4. 8 9 10. This entrance is taken from Moses Numb 10. 35. where when the host of Israel rose up from mount Sinai to journey towards Canaan the Arke of the covenant of the Lord went before them three dayes iourney to search out a resting place for them And when the Arke went forward Moses said Rise up Iehovah and let thine enemies be scattered c. where Moses respected not onely the Arke the figure of Christ but the promise of God Behold I send an Angell before thee to keepe thee in the way and to bring thee to the place which I have prepared beware of him and heare his voice c. for my name is in him c. Exod. 23. 20 21. This was the Angell of the covenant Mal. 3. 1. the Angell of Gods face or presence which saved the people Isa. 63. 9. even Christ whom they tempted in the wildernesse 1 Cor. 10. 9. in whom God was 2 Cor. 5. 19. and who himselfe is God our all blessed for ever Amen Rom. 9. 5. David applieth these things to his owne time and action of bringing home the Arke 1 Chro. 13. and prophesieth also of things to come as Act. 2. 30 31. Vers. 4. let them joy to wit inwardly with delight as the Greeke explaineth it as the former word signifieth outward ioyfull cariage and exultation Vers. 5. make an high way or exalt but that this is meant of a way or causie first the Hebrew word Sollu naturally beareth as Isa. 62. 10. and 57. 14. secondly the Greeke version hodopoiesate make way confirmeth it thirdly the scope of this place sheweth it compared with Esay 40. 3. where the Voice in the wildernesse crieth to prepare the way of the Lord Christ Matt. 3. 2. desarts places where things are mixed and confused as the word Ghnaraboth properly signifieth So Gnarabah is a desart or wildernesse Isa. 40. 2. and there is a declaration of this place that vallies should
Iah God meaning it of the captives Or that thou O Iah God maist dwell to wit in mens hearts by faith Ephes. 3. 17. or in the Church which by those thy gifts the Ministers is builded as a spirituall house for God to dwell in 1 Cor. 3. 9 10 16. 1 Pet. 2 5. So God dwelt among the Israelites Num. 5. 3. and 35. 34. Vers. 20. day by day or daily see Psal. 61. 9. â—odeth us to wit with his blessings or gifts verse 19. or with afflictions wherewith the Saints are burdened and yet blesse him for his comforts in them 2 Cor. 5. 4. and 1. 3 4 8. and 6. 4 6. The Chaldee understandeth it of such lâ—ding as is by adding precepts upon precepts Vers. 21. Our God c. or God to us is a God for salvations that is all manner health helpe and deliverance that fully saveth Iehovih so the name of God is written usually when Adonai Lord next followeth it as here and Psal. 109. 21. or goeth before it as Gen. 15. 2. having the vowels of Aelohim God and so is by the Iewes pronounced as other times having the vowels of Adonai it is so pronounced Lord. So for Adonai Iehovaih 2 Sam. 7. 18. is written Iehovah Aelohim 1 Chron. 17. 16. See Psal. 83. 19. issues or passages that is waies and meanes of death or to death meaning that he hath many waies to bring his enemies to death and to deliver his people out of it For he hath the keyes of death Rev. 1. 18. â—e killeth and giveth life woundeth and healeth and none can deliver out of his hand Deut. 32. 39. So issues of life Prov. 4 23. Vers. 22. hairie scalpe Hebr. the crowne or scalpe of haire meaning open and inevitable judgement on the chiefest and most fierce enemies guiltinesses guilty sinnes impieties So Psal. 69. 6. Vers. 23. I will bring againe or will returne reduce to wit thee my people as I brought thee from the perill of Ogh in Bashan Numb 21. 23 35. and of Pharaoh at the red sea Exod. 14. 22 23 28 29. Former deliverances are often by the Prophets applied to the times and workes of Christ See Isa. 11. 1 11 15 16. and 51. 10 11. gulfs or deeps bottoms See Psal. 69. 3. Vers. 24. That thy foot may embrew that is â—e embrewed or That thou maist embrew thy foot It is the same word which before in verse 22. is Englished wound and signifieth to make gorâ— bloudy and is here by consequence put for embrewing or dipping in gorâ— bloud as the Greeke turneth it That thy foot may bee dipped And this noteth a great slaughter of the enemies as the dipping of the foot in oile Deut. 33. 24. meaneth abundance thereof in bloud of thine enemies or which floweth from thine enemies from him that is from each of them or from the greatest of them Antichrist or of the same bloud Compare herewith the slaughter of Christs enemies Rev. 19. 17 18 21. Vers. 25. They have seene that is Men have seene not naming any speciall persons thy goings or waies and administration The Chaldee saith The house of Israel have seene the going of thy Majestie upon the Sea O God in the that is which art in the Sanctuarie or into the Sanctuarie referring it to Davids carrying of the Aâ—ke into the holy Tent 1 Chron 13. 6. 8. and 15. 28. Vers. 26. beating on timbrels or on Tabers to wit with the hand so in the triumph at the red sea Mary the sister of Aaron and all the women after her with timbrels and pipâ—s sung praise to God Exod. 15. 20 21. unto that the Chaldee here referreth it So at the slaughter of the Philistims 1 Sam. 18. 6 7. and at the slaughter of the Ammonites Iudg. 11. 34. A timbrel or taber is in Hebrew named Toph of the like sound that it maketh when it is stricken Vers. 27. In the Churches or congregations see Psal. 26. 12. ye of the fountaine that come out of Israel as out of a well or fountaine a phrase taken from Deut. 33. 28. Esaias hath also one much like it Isa. 48. 1. It seemeth to be meant of the people though it may also be referred to Christ blesse the Lord who is of the fountaine of Israel For of the Israelites concerning the flesh Christ came who is God over all blessed for ever Amen Rom. 9. 5. Vers. 28. There in the Churches be little Benjamin the tribe or posteritie of Benjamin who was himselfe little that is youngest of all Israels children and his tribe little that is few in number being almost all destroied for the sinne of Gibea Iudg. 20. 1 c. their ruler the Prince of that Tribe The Greeke version saith in a trance taking the Hebrew Rodem to be of radam though it be not found elsewhere in this forme yet rare words but once used are sundry times found in this and other Psalmes These things applied to Christs times and after are very mysticall Benjamin the least is here put first so in the heavenly Ierusalem the first foundation is a Iasper Rev. 21. 19. which was the last precious stone in Aarons Brest plate on which Benjamins name was graven Exod 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God though one of the last Apostles 1 Cor. 15. 8 9 10. who was converted in a trance or extasie Act. 9. 3 4 c. and in exâ—asies he and other Apostles saw the mysteries of Christs Kingdome Act. 10. 10 11 c. 2 Cor. 12. 1 2 3 4. their assembly in Greeke their governours the Hebrew word Regamah but once used causeth this ambiguitie for comming of Ragam to throw an heape of stones Lev. 24. 14. may either be taken for an heape or assembly or for a stone that is a ruler as elsewhere a stone signifieth Gen. 49. 24. Of this Tribe of Iudah were the Apostle Iames and other our Lords brethren Gal. 1. 19. Act. 1. 14. Zebuluâ— Naphtalâ— these Tribes were situate in the â—arthest parts of Canaan as Iuda and Benjamin were in the first and chiefest parts meaning by these few all other Tribes gathered to praise God In these coasts Christ called to Apostleship Simon Peter Andâ—ew c. fishers of Galilee Vers. 29. commanded thy strength that is powerfully appointed it speaking to the Church See the like phrase Psal. 133. 3. and 44. 5. By strength also Kingdome is often meant strengthen the Chaldee paraphraseth dwell in this house of the Sanctuarie which thou hast made for us Vers. 30. For thy Palace or temple which was after Davids daies to be builâ—â— in the heavenly Ierusalem the Lord and the Lambe are the Temple of it Rev. 21. 22. bring a present or lead along a gift that is gifts or presents So Psal. 76. 12. which presâ—nts are sometimes of the persons of men See Isa. 18. 7. 66. 20. Rom. 〈◊〉 16. 12. 1. Vers. 31. Rebuke that is Destroy See Psal. 9. 6. â—ompany of speare-men
his Tabernacle and Temple that all worshipped there with their faces to the West Ezek. 8. 16. Exo. 27. Num. 3. Tabor a goodly mountaine in Galilee Ios. 19. 22. Iudg. 4 6 12. Hermon another faire mountaine eastward without Iarden called also Shirion See Psalm 42. 7. and 29. 6. by these are meant the East and West parts answerable to the former North and South as the Chaldee Paraphrast saith Tabor in the West and Chermon that is in the East Vers. 15. the prepared place establishment or base on which the throne is setled so the word sometime signifieth as Ezra 3. 3. Psal. 104. 5. So Psal. 97. 2. goe before or come before prevent as prest and readie at hand Vers. 16. the shouting sound or the alarme the shrill clanging sound of the trumpet which was blowne at the warres journeyes assemblies solemne feasts and over the sacrifices of Israel Psal. 81. 4. and 27. 6. Numb 10. 3. 9 10. Ioel 2. 1 15. or the shouting the jubilation to wit of the King that is among his people as Numb 23. 21. who by the sound of his word as of a trumpet warneth informeth and guideth his people Isa. 58. 1. Ezek. 33. 3 7 8. Hos. 8. 1. Ier. 6. 17. 2 Chron. 13. 12. 15. Zach. 9. 14. Revel 1. 10. and 4. 1. light of thy face the favour of God shining in the Gospell and light of the knowledge of the glory of God in the face of Iesus Christ Ioh. 12. 35. 2 Cor. 4. 6. See also the notes on Psal. 4. 7. and 44. 4. Vers. 18. the glory or beauty by whom they conquer and triumph over their enemies our horne a signe of honour strength kingdome glory and salvation Psal. 112. 9. and 92. 11. and 148. 14. 1 Chron. 25. 5. Luke 1. 69. So after in vers 25. Vers. 19. of Iehovah or to him to wit pertaineth our shield that is our protection or protectour meaning David and Christ See Psal. 47. 10. Vers. 20. in a vision by the spirit of prophesie Isa. 1. 1. Lam. 2. 9. to thy gracious Saint that is Saints for so the Greeke changeth the number meaning the Prophets Samuel and Nath 〈…〉 the one of which anointed David the other fore-told of the perpetuitie of his kingdome 1. Sam. 16. 2 Sam. 7. 4 5 c. put helpe the Chaldee addeth for my people upon a mightie one or a Worthy a Champion meaning David who helpe Gods people in fighting the battels of the Lord 1 Sam. 18 13 14. 30. But chiefly these things are meant of Christ. The Chaldee expoundeth it one mightie in the Law chosen and consequently beloved as Mat. 1â— 18. from Esay 42. 1. Vers. 21. oile of mine holinesse that is mine holy oile powred on David by Samuel on Christ by the Holy Ghost 1 Sam. 16. 1 13. Luke 4. 18 21. Ioh. 3. 34. Vers. 23. the enemie shall not exact or not seaze at a creditour doth on the debtor Satan and death prevailed not against Christ though hee became surety for our debts Ioh. 14. 30. 1 Cor. 15. 26. Heb. 2. 14. See this word Psal. 55. 16. sonne of injurious evill that is the injurious wicked person this promise is in 2 Sam. 7. 10. applied in this phrase to all Gods people A sonne of evill is one addicted and given over to it Deut. 13. 13. So sons of death Psal. 79. 11. son of perdition 2 Thess. 2. 3. Vers. 26. set his haâ—d that is give him power and dominion over them that dwell by the sea and rivers whereof see the notes on Psal. 72. Vers. 27. my father so God promised I will be his father and he shall be my son 2 Sam. 7. 14. The Apostle applieth this to Christ and proveth hereby that he is greater than the Angels Heb. 1. 4 5. Vers. 28. first-borne or first-begotten that is the principall as is after explained For the first-borne had three prerogatives a double portion of goods Deut. 21. 17. the government or chiefty 2 Chron. 21. 3. and the priesthood Numb 8. 14 15 16 17. Mal. 2. 5 6 7. and 3. 3. See the notes on Psal. 78 51. This honour is peculiar to Christ who is said to be the first-borne of every creature and the first-borne of the dead that in all things hee might have the preeminence Coloss. 2. 15 18. to be worshipped therefore of all the Angels of God Heb. 1. 6. and Prince of the Kings of the earth Rev. 1. 5. The Chaldee addeth the first-borne of the Kings of the house of Iudah Vers. 30. his seed Christians borne of God are called Christs seed and children Isa. 53. 10. Heb. 2. 13. and Christ is called the Everlasting Father Isa. 9. 6. his throne that is kingdome which shal be perpetuall 2 Sam. 7. 13. Heb. 1. 8. Dan. 2. 44. and 7. 14. The accomplishment of these promises cannot be found in Solomon whose seed throne was overthrowne Ier. 22. 30. Ezek. 21. 25 26 27. Vers. 31. If his sons c. This explaineth the promise If he sin c. 2 Sam. 7. 14 15. for being understood of Christ hee properly sinned not 1 Pet. 2. 22. but was made sin for us 2 Cor. 5. 21. and the sins of his sons or people are counted his for God laid on him the iniquity of us all Isa. 53. 6. Vers. 33. with the rod the rod of men 2 Sam. 7. 14. that is with moderate correction and for their profit that they may be partakers of my holinesse Hebr. 12. 6. 10. Vers. 34. not make frustrate not breake off or cease as Psal. 85. 5. that is not utterly take for the mountains shall sooner remove Isa. 54. 10. and no afflictions can separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 39. See the fulfilling of this touching David in 1 King 11. 6 12 13 36 39. Vers. 36. Once or One time See Psal. 62. 12. by my holinesse by my selfe who am the holy God Gen. 22. 16. Esay 5. 16. Because he hath no greater to sweare by God sweareth by himselfe and willing more abundantly to shew the heires of promise the stablenesse of his counsell bindeth himselfe with an oath Hebr. 6. 13 17 18. if I lye that is surely I will not lye for so the Hebrew phrase is sometime explained as Mark. 8. 12. if a signe be given to this generation for which in Matth. 16. 4. is written a signe shall not be given So if they shall enter into my rest Psal. 95. 11. Heb. 3. 11. which the Apostle openeth thus he sware that they should not enter Hebr. 3. 18. An oath usually implieth an imprecation which for the most part is concealed See 1 Sam. 14. 44. 1 King 20. 10. Vers. 37. as the Sunne that is perpeâ—â—all and glorious as the Chaldee explaineth it shall shine as the Sunne See Psal. 72. 5. Vers. 38. it shall be staâ—lished or which is stable referring it as doth the Greeke to the Moone which although it sometime wexeth
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
will runne the way of thy commandements when thou shalt inlarge my heart Psal. 119. 32. Vnder this promise of the Church is contained also the constant suffering of afflictions for and with Christ who being our Fore-runner and being consecrated through sufferings and so entring into his glory Heb. 2. 9. 10. Luke 24. 26. hath herein left us an example that we should follow his steps 1 Pet. 2. 21. and hath said If any man will come after me let him deny himselfe and take up his crosse daily and follow mee Luke 9. 23. Therefore it is written Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience unto the race that is set before us looking unto Iesus the author and finisher of our faith Heb. 12. 1. 2. into his chambers This sheweth the benefits which they finde that follow Christ they are brought not onely into the Kings palace as in Psal. 45. 16. but into his privy chambers the most secret safe and quiet roomes of his Palace Chambers are places of greatest secrecy 2 King 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoyce together Ioel 2. 16. Iudg. 15. 1. Hereby is signified the revelation of the mystery of the Gospell the Secret of the Lord which is revealed to them that feare him Psal. 25. 14 and the spiritual comforts which they reape thereby for Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deepe things of God and thus we have the mind of Christ 1 Cor. 2. 9. 10. 16. and are brought into such chambers as by knowledge are filled with all precious and pleasant riches Prov. 24. 4. Into them Paul as a friend of the Bridegroome endevoured with great strift to bring the Church that their hearts might be comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgement of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 1. 2. 3. In these chambers also the Saints are kept safe from evill Psal. 27. 5. delivered from the wrath and judgements of God due for their sinnes and comforted by the words of Christ against the persecution of men that in him they may have peace though in the world they have tribulation Ioh. 16. 33. Therefore unto them hee saith Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe for a very little moment untill the indignation be overpast Esa. 26. 20. Be glad and rejoyce be glad inwardly and rejoyce outwardly these comforts they finde in the Kings chambers whose Kingdome is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Wherefore they say I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegroome decketh himselfe with ornaments and as a bride adorneth her selfe with jewels Esay 61. 10. and thus they rejoyce with joy unspeakeable and full of glory receiving the end of their faith even the salvation of their soules 1 Pet. 1. 8. 9. will remember thy loves or will record rehearse make-mention of thy loves more then wine or which are better then wine as in vers 2. The foresaid joy of the Saints redoundeth to the praise and glory of Christ whose loves manifested by his sufferings death resurrection ascension and the graces and benefits flowing from them to his Church are remembred inwardly recorded and mentioned outwardly For they with joy drawing water out of the wells of salvation doe say in that day Praise the Lord call upon his name declare his doings among the people make mention that his name is exalted Esay 12. 3. 4. I will mention the loving kindnesses of the Lord the prayses of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63. 7. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. I will make thy name to bee remembred in every generation and generation therefore peoples shall confesse thee for ever and aye Psalme 45. 18. The upright love thee Hebr. uprightnesses or righteousnesses love thee whereby righteous or upright persons are meant the virgins fore-mentioned in vers 3. who have upright hearts and righteous conversation as pride in Ier. 50. 31. is for a proud person sin in Prov. 13. 6. is for a sinner thankesgivings in Nehem. 12. 31. for companies of thanksgivers and many the like So this fruit commeth by remembring and mentioning Christs loves that the righteous are confirmed and increased in love towards him more and more as the Apostle wrote to them that beleeved on the name of the Sonne of God that they might beleeve on the name of the Sonne of God that is might be confirmed continued and increased in their beleefe 1 Iohn 5. 13. The Hebrewes ignorant of Christ have applied these things unto Gods ancient mercies towards them in the giving of his Law as the Chaldee paraphrast saith When the people of the house of Israel was come out of Aegypt the divine-presence of the Lord of the world was their guide by the pillar of a cloud by day and by the pillar of fire by night The just men of that generation said O Lord of all the world Draw us after thee and wee will runne after the way of thy goodnesse and bring us neere to the bottome of the mount Sinai and give us thy Law out of thy treasure-house which is in the Firmament and we will be glad and rejoyce in the 22 letters with which it is written and we will remember them and will love thy Godhead and will depart from after the idols of the peoples and all just men which doe that which is right before thee shall feare thee and love thy commandements But the Law being the ministration of death though it was glorious hath no glory in respect of the ministration of the Spirit and of righteousnesse which exceedeth in glory 2 Cor. 3. 7. 10. Therefore the new Testament being now confirmed in Christ those former things which were figures and shadowes are no more remembred as was prophesied in Ier. 3. 16. Vers. 5. I am blacke Hitherto hath beene the Churches first speech unto Christ testifying her faith and love now follow her words to the daughters of Ierusalem against the scandals and offences that might arise for the
onely are to be seene the Sun hath looked downe Hereby afflictions and persecutions are meant as that in the Parable When the Sunne was up they were scorched is expounded when tribulation or persecution ariseth because of the word they are offended Matth. 13. 6. 21. So â—he signifieth that this her black hue was not her proper colour who is faire in Christ her beloved Song 1. 8. 15. but by accident God from heaven thus chastising her sinnes and exercising her faith and patience Lam. 1. 6. 13. 14. c. the sonnes of my mother that is either the children of the Church false brethren false Prophets and deceivers or inordinate lusts and sinnes which dwelt in her and were conceived with her in the wombe for with both these is the Spouse of Christ afflicted Of the first David complaineth I am become a stranger unto my brethren and an aliant unto my mothers sonnes Psalm 69. 9. And the Apostle saith Of your owne selves shall men arise speaking perverse things to draw away disciples after them Acts 20. 30. Such are called by the name of Israel and are come forth out of the waters of Iudah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse for they call themselves of the holy City c. Esay 48. 1. 2. Such might bee called the children of her mother though not of her father false brethren among whom the Saints are often in perill Gal. 2. 4. 2 Cor. 11. 26. who pretending faith and godlinesse doe dangerously oppose the same as the true Church Prophets Christ himselfe and his Disciples have found in all ages Of the second the Apostles tell us of lusts that war in our members Iames 4. 1. of fleshly lusts which warre against the soule 1 Per. 2. 11. and these may be called our mothers children because in sinne and in iniquity we have beene conceived and brought forth Psalme 51. 7. which sinne reviveth in us when the commandement of God commeth deceiveth us and slayeth us and under it wee are sold so that the good which we would that doe we not but the evill which we would not that doe we Rom. 7. 9. 11. 14. 19. angry with me or incensed against me or inflamed in me to weet with wrath to resist fight and war in mee and against me as the Greeke version saith fought in me or against me So this phrase is used in Esay 41. 11 All they that were incensed against thee shall be ashamed c. and in Esay 45. 24. all that are incensed against the Lord shall bee ashamed which being spoken there of outward enemies may also be applyed to our inward lusts as in Iam. 4. 1. 1 Pet. 2. 11. they made me or set put assigned mee the keeper of the vineyards where the Sun hath burnt me as in Matth. 20. 1. 12. they that laboured in the vineyard doe complain how they have borne the burden and heat of the day So in the captivity of Babylon the poore of the land of Israel were left to be Vine dressers and Husbandmen 2 King 25. 12. And spiritually it is said unto the Church the sons of the alient shall be your plowmen and your vine dressers Esay 61. 5. and the Kingdome of God committed into the hands of the Iewes is likened to a Uineyard let out unto Husbandmen Matt. 21. 33. 43. and in Song 8. 11. Solomon let out the vineyard unto keepers But here the vineyards opposed to her owne vineyard seeme to meane false Churches and in them the corruption of religion whereunto her mothers sonnes sought to draw her setting her to observe the ordinances and traditions of men or otherwise to undergoe their cruelty and wrath Thus the Pharisees made the word of God of none effect through their tradition which they had delivered Marke 7. 13. and bound heavy burdens and grievous to be borne and laid them on mens shoulders Matth. 23. 4. and so did false teachers in the Christian Churches Acts 15. 1. 10. Gal. 6. 12. 13. Coloss. 2. 20. 23. my vineyard which is mine or which appertaineth to me the keeping whereof is committed to me of God This phrase is againe used is Son 8. 12. my vineyard which is mine is before me Spiritually the Vineyard is the Church as in Esay 5. 7. the vineyard of the Lord of hosts is the house of Israel and the men of Iudah his pleasant plant the keeping of or labouring in this vineyard is the performing of the charge and duty which God hath laid upon every one therein that so they may yeeld unto him the fruits of his owne graces Mat. 21. 33. 34. Esay 5. 2. 7. I have not kept either through her owne infirmity or negligence or others tyranny or both For as the Apostle complaineth that he did not what he would but what he hated and found not how to performe that which is good Rom. 7. 15. 18. so of the sloathfull man Solomon sheweth how he went by the vineyard of the man void of understanding and loe it was all growne over with thornes nettles had covered the face thereof c. Prov. 24. 30. 31. And by outward violence and persecution the Church may be scattred abroad Acts 8. 1. and when Iudah was captived the solemn feasts and sabbaths were forgotten in Zion c. Lam. 2. 6. c. And oftentimes for the sinnes of his people God sendeth persecution and afflictions upon them Esay 5. 2. 5. 6. Lam. 1. 14. 18. 22. The Chaldee Paraphrast expoundeth this verse thus The Congregation of Israel sayd before the peoples Despise me not because I am blacker then you because I have done worke like yours and have worshipped the Sunne and Moon for false Prophets they have been the cause that the fierce wrath of the Lord hath come downe upon me and they learned me to serve your idols and to walke in your statutes but the Lord of the world who is my God him have I not served nor walked in his statutes neither have I kept his precepts and his Law Vers. 7. Tell me or Shew declare unto me A third request which the Church maketh unto Christ for instruction in the administration of his Kingdome here on earth that as hee had formerly made her partaker of his heavenly calling so he would direct her further unto the place where and manner how he feedeth his flocke in his publike Assembly the Church whereunto the Lord addeth daily such as shall be saved Acts 2. 47. that there she may be under his government enjoy his ordinances increase in knowledge faith and all other graces may be strengthned against tentations and afflictions So men are commanded Seeke the Lord and his strength seeke his face continually Psalme 105. 4. And Vnto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seeke and thither thou shalt come c. Deut.
apply it to the tenne-thousands of Angels that minister before him as in Daniel 7. 10. The banner or standerd is a warlike signe and he that beareth it is of the chiefest and by it other warriers doe encampe as appeareth in the armies of Israel Number 2. And there Iudah was chiefe standerd-bearer and had under his banner the greatest number of warriours so here Christ the Lion of the Tribe of Iudah Revelation 5. 5. is chiefe among many yea above all for hee standeth for an ensigne of the people Esay 11. 10. that is ruleth over the Gentiles Romans 15. 12. and unto him both the Angels doe minister and worship him Matth. 4. 11. Heb. 1. 6. and many tenne thousands of people doe beleeve in him Act 21. 20. Rev. 7. 9. and in his warres against his enemies as armies in heave◠doe follow him Rev. 19. 11. 14. Vers. 11. the fine gold the solid gold understand fine gold and solid gold for this word and is sometime not expressed in the Hebrew though it be meant as is noted on Exodus 22. 30. Deuteronomie 24. 17. Two names of the best gold are here joyned Cethem and Paz or Phaz the first is fine notable and shining the latter solid strong and fast gold or Fesse gold according to the Hebrew name Fine-gold is in Arabik called Fes and the land of Fesse seemeth to be so named of such gold there Both these together set forth the glory of Christs head here which being taken either properly or figuratively for the crown or ornament of the head as by the feet are implyed the shooes on the feet Deut. 8. 4. 29. 5. seemeth to denote his headship dignity or regiment that his Kingdome is most glorious like fine splendent gold because it is spirituall and heavenly and most firme and durable like pure solid gold because it is eternall Ioh. 18. 36. 37. Luke 17. 20. 21 Dan. 7. 13. 14. For the Spouse calleth her Beloved King in Song 1. 4. and David praising God saith thou hast set on his head a crowne of fine gold Ps. 21. 4. And as Christ is here described so is he in the administration and government of his Church that when his Kingdome is powerfull and glorious and of large extent it is like a golden head as in Dan. 2. 37. 38. and when it is administred according to his lawes and judgements which are more to be desired then much fine solid gold Psal. 19. 11. then is the street of Ierusalem the Law wherein men walke pure gold as in Revel 21. 21. Hereby also his rich grace and bountifulnesse unto men may bee implyed his lockes his hayrie-lockes of which before hee complaineth in verse 2. that they were filled with drops of the night curled or heapes that is are like heapes curled and bushy blacke in Revel 1. 14. Christ appeared as an Ancient with his hayres white as wooll here hee is described as a goodly young man with curled locks black as a raven that white color shewed him to be the Ancient of daies Dan. 7. 9. full of gravity wisedome justice c. but blacke and curled locks as they are signes of heat and strength in nature so here they seeme to denote strength and vigour spirituall as also the hidden mysterie of his connsels thoughts and purposes unsearchable According to the varietie of times causes and administrations so things are spoken diversly of God and of Christ as in 1 Tim 6. 16. he dwelleth in the light which none can approach unto in 2 Chro. 6. 1. he dwelleth in the thicke darkenesse his administration of mercy by the preaching of the Gospell is signified by a white horse his judgement by a blacke horse Revel 6. 2. 5. And if we referre this here to Christs administration it may denote both his counsels unsearchable of any and in speciall his judgements decreed for his enemies Vers. 12. as doves in Revelalion 1. 14. his eyes are as aflame of fire and in Daniel 10. 6. as lamps of fire to search and try all mens wayes and to set mens secret sinnes to the light of his countenance Ieremie 16. 17. Psalme 90. 8. and 11. 4. here he hath doves eyes to shew that hee is of purer eyes then to behold evill and cannot looke on iniquity Habak 1. 13. that hee graciously beholdeth his people with mercy and commiseration of their misery Deut. 11. 12. Psal. 34. 16. and 33. 18. 19. and that he faithfully looketh to his covenant with his people as the Spouse for her faith and loyaltie is said also to have doves eyes Song 1. 15. 4. 1. by streams or by currents rivers of water that run violently such waters are pure and cleare where doves delight to be washing to weet themselves which the Greeke translateth washed in milke As doves washing themselves in milke white water are cleansed from dust and soile so the eyes of Christ are pure and cleane beholding his people in grace sitting in fulnesse if the similitude of waters be continued then it meaneth full channels of water by which doves delight to sit or if of the doves it may be understood of sitting in their lockers and so applyed to the eyes in the holes of the head with fit and due proportion neither sunke in nor starting out but as the precious filling stones Exod. 25. 7. were embossed and fitly set in the hollow places of the golden Ephod so were these pure and gracious eyes in the head of Christ. Vers. 13. bed of spice meaning a garden-bed wherein spice aromaticall is set as after in Song 6. 2. flowers or growne plants so named of being growne great the word also may bee translated towers which have their names of greatnesse The cheekes which are both sides of the face are likened here to a garden bed of sweet spice not barren or faded but sprouting and growne up to blade and flowre of sweet odours whereby the beard also that groweth out of the cheeks or jawes Esa. 50. 6. may be meant These cheeks of Christ thus adorned signifie his manlinesse and co 〈…〉 eline to all that by faith behold him and the sweetn 〈…〉 of the graces that flow from his heavenly countenance whiles being as a man growne up to yeeres of discretion he administreth all things discreetly justly and comfortably to his people The Hebrewes in the Chaldee paraphrase on this booke understand by the head the Law of God which is to be desired more then gold by the lockes of haire the interpretation of the words therein heaped together which are blacke to those that keep them not by the eyes his providence to behold and blesse his people by means of Counsellors Teachers Iudges c. by the cheekes the two tables of stone written with lines as with rewes of a garden of spices and yeelding acute and sweete senses passing myrrh that is oile of myrrh of sweet savour which passeth currant and is vendible among merchants as before in verse 5. This signifieth that
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS
creating and advancing him as in v. 6. lightly esteemed or vilely and foolishly despised Hebr. jenabbel of Nabal foolish as he called them in v. 6. The Chaldee expounds it hee provoked to anger the Rocke the mighty God Christ as vers 4. So the Greeke translateth he departed from God his Saviour Vers. 16. provoked him to jealousie or made him jealous that is exceeding angry for jealousie is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. strange gods the Chaldee explaineth it the service of Idols or idolatry So in Psal. 78. 58. they provoked him to jealousie with their graven images And in 1 King 14. 22 23. the Iewes provoked him to jealousie with their sinnes c. for they also built them high places and images c. And this is the second part of their sinne to turne to idols and devils abominations that is abominable idols or false gods and other sinnes as Levit. 18. 26 27. Deut. 7. 25. 2 King 23. 13. Vers. 17. to devils that waste and destroy man-kinde as their name Shedim here signifieth see Levit. 17. 7. and these are in this respect opposed to God who maketh and saveth his people v. 15. So Ieroboams calves are called Devâ—ls 2 Chron. 11. 15. and all the Gentiles idols are Devils 1 Cor. 10. 20. and Antichrists Revel 9. 20. And unto devils the Israelites sacrificed their sons their daughters when they sacrificed them unto the Idols of Canaan Psal. 106. 37 38. whom they knew not had no knowledge or experience of any good from them or gods which knew not them that is had done them no good as on the contrary the true God saith I did know thee in the wildernesse Hos. 13. 5. where the Chaldee explaineth I supplied their necessities came lately up Hebr. came from neere that is from neere time which when it is spoken of a thing past meaneth lately when of a thing to come it meaneth shortly as in Ezek. 7. 8. were not afraid with horrour lest they should be hurt by them So the originall word properly signifieth and therein differeth from that feare or reverence which we owe to the true God Hee meaneth that they were such Gods as could neither doe good nor evill as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill neither also is it in them to doe good Vers. 18. the Rocke that is as the Greeke saith the God and the Chaldee the strong Feare that is the strong God see v. 4. begat thee with the word of truth that thou shouldst be a kinde of first-fruits of his creatures as Iam. 1. 18. The Chaldee expoundeth it created thee which may also bee applied to creating in Christ Iesus unto good workes as Ephes. 2. 10. unmindfull in Greeke hast forsaken this the word following hast forgotten sheweth their long continuance in their sin wherof God complaineth by the Prophet My people have forgotten me daies without number Ier. 2. 32. And is not only forgetfulnesse in minde but in affection and action as when they made a Calfe in the wildernesse they forgat God their Saviour Ps. 106. 19. 21. So God when he will punish them threatneth I will utterly forget you and forsake you Ier. 23. 39. Hereupon he saith Remember these O Iakob and Israel for thou art my servant I have formed thee thou art my servant O Israel shew not thy selfe forgetfull of mee Esay 44. 21. that formed thee or that brought thee forth in Greeke that nourished thee in Chaldee that made thee God is here likened to a father that begat and a mother that bare or brought forth both which do set forth his love and the worke of his grace Vers. 19. saw the Chaldee saith it was revealed before the Lord. God the Iudge first taketh notice of the sinne as in Gen. 18. 20 21. contemptuously abhorred or loathed despised as loathsome which the Greeke expresseth by two words he was jealous or fervent and he was provoked the Chaldee his anger was strong This word which is commonly used for mens contemptuous provoking or despighting of God is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners the provoking or the angering the indignation or griefe caused by his sons and daughters that is by them which had beene his children by his gracious calling of them and would seeme so to be still but their spot was not such as his childrens v. 5. Vers. 20. will hide my face the Chaldee expounds it will take away my divine presence It meaneth also the withdrawing of his favour therefore his children often praied against this Psal. 27. 9. and 102. 2 3. Exod. 33. 15 16. And when God threatneth judgment to his people he saith I will shew them the backe and not the face in the day of their calamity Ier. 18. 17. And here their punishment is answerable to their sinne as they first withdrew their love and obedience from God so he withdrew his presence and grace from them that though they sought him they should not finde him Prov. 1. 28. The contrary is promised to the faithfull They shall see his face Rev. 22. 4. will see and let others see as the Greeke saith I will shew what shall be to them at the last Now the last end of sinners if they convert not is their destruction Psal. 73. 17 18. Prov. 14. 12 13. and 23. 32. very froward Hebr. a generation of frowardnesses or of perversities that is a most froward and perverse people This word Paul useth of heretickes Tit. 3. 11. no faith no firmnesse truth or stability for faith hath the name of stedfastnesse see the notes on Exod. 17. 12. Vers. 21. not god or no god a prophesie of the rejection of the Iewes with the cause thereof They left the Lord their God and tooke another so they made him jealous and angry the Lord also will leave them and take another people so they shall bee provoked their vanities that is as the Greeke translateth their idols or as the Chaldee expounds it their service of idols So Idols are called vanities Ier. 8. 19. and 14. 22. 2 King 17. 15. because they are nothing 1 Cor. 8. 4. not a people or no people that is by the Gentiles which now are not my people whom I will call to my faith and obedience by the Gospell whereby the Iewes shall have occasion of jealousie and anger So Paul expoundeth this in Rom. 10. 19 c. And in 1 Pet. 2. 10. which in time past were not a people but are now the people of God And in Hos. 1. 10. In the place where it was said unto them Yee are not my people there it shall bee said unto them Yee are the sonnes of the living God Thus God threatneth to take his Kingdome from the Iewes and give it to the Gentiles a foolish nation and therefore vile and despised so this is a reward of
their foolish despising of the Lord forementioned v. 15. The Iewes understand these things of the Chaldeans which caried them captive and so grieved them because it is written Behold the land of the Chaldeans this was not a people c. Esay 23. 13. But the Apostles exposition is heavenly shewing therejection of the Iewes for refusing Christ and calling of the Gentiles esteemed of them fooles for which the Iewes were angry as appeareth by Rom. 11. 14. 1 Thess. 2. 15 16. which Gentiles are called foolish because they were carried away after dumbe idols 1 Cor. 12. 2. Whereupon it is said They are altogether brutish and foolish the stocke is a doctrine of vanities Ier. 10. 8. They became vaine in their imaginations and their foolish heart was darkened professing themselves to be wise they became fooles Rom. 1. 21 22. Vers. 22. kindled in mine anger or burneth from mine anger or through my nostrill that is by the breath thereof By fire is meant Gods fiery judgments which by the enemy drought blasting and otherwaies he would bring upon their land Amos 2. 2 5. So in Ezek. 30. 8. God saith hee will set a fire in Egypt which the Chaldee there expoundeth peoples strong as fire but here the Chaldee translateth For an East winde strong as fire commeth forth from before me in anger As before God withdrew his good things from them so now hee threatneth to inflict evils upon their land and upon their persons the lowest hell or the hell of lownesse that is the lowest part of the earth for so Sheol or Hell here and often meaneth as Num. 16. 30 32 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire which should burne downeward even to the middest of the earth the earth or the land wherein Israel dwelt which should be wasted with war drought c. that no man should dwel no fruits should grow thereon for God turneth springs of waters into dry ground a fruitfull land into saltnesse or barrennesse for the wickednesse of them that dwell therein Psal. 107. 33 34. So upon the famine in Israel the Prophet complaineth The fire hath devoured the pastures of the wildernesse and the flame hath burnt all the trees of the field Ioel 1. 4 19. foundations of the mounts that is the strongest places of the land Ierusalem it selfe founded on the holy mountaines was destroyed by the fire of Gods wrath Amos 2. 5. Lament 2. 1 2 3. So it is said The Lord hath kindled a fire in Sion and it hath devoured the foundations thereof Lam. 4. 11. Vers. 23. I will heap or will adde I will consume will spend evils on them the Greeke saith I will gather together evils against them These plagues concerne the people as the former did their land arrowes that is plagues that shall come suddenly and swiftly Zach. 9. 14. Arrowes meane plagues of all sorts as the Scriptures mention the evill arrowes of famine Ezek. 5. 16. of pestilence Psal. 91. 5. and other sicknesses Psal. 38. 2 3. Iob 6. 4. of warres Ier. 50. 14. of thunder lightning c. 2 Sam. 22. 14 15. And among the Gentiles this phrase was used as the pestilence is called an evill arrow by Homer in Iliad 1. Vers. 24. burnt in Greeke consumed Moses useth a word not elsewhere found in Hebrew but in the Chaldee it signifieth to heat or burne and so it may intimate their destruction by the Chaldeans at what time they were so burnt with famine that their visages were blacke as a cole their skin clave to their bones Lament 4. 8. Others translate it filled or mested so it answereth to their sinne who had filled themselves and kicked vers 15. and now for a punishment should bee filled with hunger This the Chaldee favoureth translating it blowne up or swollen with famine And this is the first evill arrow of famine as Ezek. 5. 16. the burning cole hereby the lightning or hot thunderbolt seemeth to be meant as in Psal. 78. 48. or the burning carbuncle a fiery ulcer on the body as in Habak 3. 5. this word is joyned with the pestilence Properly the word signifieth fiery coles Song 8. 6. figuratively it is applied to arrowes that flie Psal. 76. 4. The Greeke and Chaldee here expound it devoured with fowles bitter in Greeke incurable stinging plague in Hebrew Keteb which is the name of a deadly stinging disease joyned with the pestilence in Psal. 91. 6. which the Apostle translateth a sting in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there expoūdeth it But here the Greek calleth it the disease Opisthotonos which is a strange vehement disease in the necke when by the stiffenesse of the nerves or sinewes the necke is strained backward to the shoulders and killeth a man within foure daies as Cornel. Celsus sheweth in l. 4. c. 3. But it seemeth here to be more generall for the pest and other terrible sicknesses wherby God soone cutteth off the life of man with bitternesse The Chaldee expoundeth it evill spirits the teeth Hebr. the tooth of beasts wild beasts to devoure men and cattell see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents or creeping things wormes the Chaldee translateth it dragons that creepe in the dust The wild beasts kill by force wormes and serpents by secret subtilty Vers. 25. Without abroad out of the cities the sword of the enemy by warres bereave or rob to wit all sorts and sexes as after followeth Thus God threatneth his foure sore judgments mentioned in Ezek. 14. 21. Revel 6. 8. the sword and the famine and the evill beasts and the pestilence to cut off from them man and beast terrour inward terrours of conscience whereof see Iob 15. 20 24. terrours of death as Psal. 55. 5. and so the Chaldee translateth it dread of death meaning that they should even die through feare both the young man to wit shall be bereaved so all sorts shall be cut off with these judgements Vers. 26. scatter them into corners or drive them from corner to corner in Greeke disperse them in Chaldee destroy them Here God sheweth the measure of their punishments which though they deserved to have in all extremity yet hee would moderate in mercy Vers. 27. Were it not or but that I feare the wrath or provocation of the enemie God speaketh these things after the manner of men and in regard of his glory that the enemy should not blaspheme he would spare Israel from utter destruction So God pleadeth also with them in Ezek. 20. 13 14 21 22 44. behave themselves strangely or make strange of the matter deny and dissemble the truth of the thing which the Chaldee expoundeth magnifie themselves Compare Psal. 140. 8. Or it may meane the strange and inhumane dealing of the enemies against Israel Vers. 28. For they that is the Israelites as the next verse sheweth and it is a reason of the destruction which God thought to have brought upon