fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
they all are one and ioyned together in one and are not divided one from another saith R. Simeon ben Iochai in Zoar upon the sixt section of Leviticus Sometime this word is used singularly Aeloab the Almighty Iob 12. 4. and in a shorter forme Ael Mighty Gen. 14. 18. And Aeloah hath affinity with Alah hee adjured for by oath and execration men entred covenant with God Deut. 29. 12 14 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim Gods Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke Iehovah Aelohim was the Creator onely Gen. 2. 4. Esay 44. 24. and Angels were his creatures Psal. 148. 2 5. Col. 1. 16. The Apostles writing in Greeke use it alwaies singularly Theos God so in our and other languages which cannot attayne the grace and proprietie of the Hebrew speech Created that is excellently and perfectly made of nothing at all or of that which is as good as nothing as mans body of the dust Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone to bee understood of us by faith Heb. 11. 3. although the eternall power and godhead of the Creator are seene by his works to make all men without excuse Rom. 1. 20. wherefore no heathen writer almost but hath acknowledged the world to be the workmanship of God whereby his wisdome power and goodnesse is manifested the heavens and the earth The world and all things that are therein Act. 17. 24. things visible and invisible Col. 1. 16. The Hebrew articles eth and ha seeme also to imply so much eth having the first and last letter of the Hebrew Alphabet and so being of generall comprehension and ha of plaine demonstration This creation of heavens and earth the Scriptures doe apply to the new and spirituall estate of the Church in Christ Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say All whatsoever the holy blessed God hath created in this his world is parted into three parts Some creatures compounded of matter and forme and are generated and corrupted continually as the bodies of men and beasts and plants and minerals Other some are compounded of matter and forme but are not changed from body to body and from forme to forme like the former and they are the heavenly sphaeres and stars in them And their matter is not like other matters nor their forme like other formes And some creatures have form without matter and they are the Angels for the Angels have no body nor corporall substance but formes disparted one from another Maimony in Misn. in Iesudei hatorah chap. 2. S. 3. Vers. 2. empty Hebr. emptinesse a thing empty without inhabitants and void without ornaments a deformed wildernesse and a wast and so unfit for use not being separated from the waters not having light herbes trees beasts birds or people to adorne and inhabit it Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth and the Prophet confirmeth it saying Hee created it not to be emptie he formed it to be inhabited Esay 45. 18. and when extreme emptinesse and desolation of a place is meant it is expressed by Tehu and Bohu the words here used Esay 34. 11. Ier. 4. 23. or by one of them as Psal. 107. 40. Deut. 32. 10. Darknesse was It is not said God created darknesse for it was but the want or privation of light and so meer nothing This darknesse is mystically applyed to mans corrupt state destitute of heavenly light Eph. 5. 8. and 4. 18. Sometime it signifieth affliction and then God is said to create it Esay 45. 7. The word was and such like are in the original tongues often vnderstood but not expressed though in translations we usually set them downe for plainenesse sake which the scripture warranteth for in repeating matters it many times expresseth words wanting as 2. Chron. 9. 5. true the word for which in 1. King 10. 6. is written true was the word So in 2. Sam. 23. 18. he chiefe among the three for which in 1. Chron. 11. 20. is said he was chiâ—fe And the Greeke translation adding such words the holy Ghost alloweth it as in Psal. 2. 7. thou my sonne in Greeke thou art my sonne and so the Apostle alledgeth it Acts 13. 33. The like is in many other places Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe face is used for the upmost part or outside of any thing the Greeke version omitteth it saying upon the deepe and the Hebrew text sometime doth the like as in 1 King 9. 7. from on the face of the land which elsewhere is written from on the land 2. Chron. 7. 20. By the deepe or abyss is meant the deepe of waters which as a garment covered the earth and stood above the mountaines Psal. 104. 6. Hereupon the Apostle saith the earth consisted out of the water and in the water by the word of God 2 Pet. 3. 5. Spirit The Hebrew Ruach is generally any Spirit Ghost breath or winde here it is as the worke thereof sheweth no created spirit but the creator and cherisher of all as Psal. 104 30. thou sendest forth thy spirit they are created So Psal. 33. 6. Esay 40. 12 13. Later Iewes whom some Christians follow expound this a wind of God or a mightie wind but the wind which is the moving of the ayre was not created till the second day that the firmament was spred and ayre made The ancient Rabbines spake better as Targum Ierusamely here saith the spirit of mercies from before the Lord and R. Menachem on this place interprets it the spirit of wisedome called the spirit of the living God and the author of the Zoar Col. 83. calleth it the spirit of the Messias or of Christ. moved or was moving The Hebrew Rachaph signifieth generally a waving or moving Ier. 23. 9. and in speciall such a moving and fluttering as Eagles use over their yong cherishing and stirring them up Deu. 32. 11. So it is used here for the effectuall comfortable motion whereby Gods Spirit sustained and as it were stirred up the wast creature Here againe moving is used for moved as the Queen of Sheba hearing 1. King 10. 1. for the Queen of Sheba heard 2. Chron. 9. 1. warring 1 Sam. 31. 1. for warred 1 Chron. 10. 1. Or we may understand was moving as the Cherubims spreading the wings 1 King 8. 7. for they were spreading 2. Chron. 5. 8. Vers. 3. God said This sheweth how God created things by his word saying and it was commanding and it was created Psal. 33. 6. 9. and 148. 5. light the first ornament of the world wherewith the Lord decked it as with a garment Psal. 104. 2. This glorious worke Paul
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
Tell mee I pray thee thy name and hee said wherefore is it that thou askest for my name And hee blessed him there And Iakob called the name of the place Peniel for I have seene God face to face and my soule is delivered And the Sunne arose unto him as hee passed over Penuel and hee halted upon his thigh Therefore the sonnes of Israel eate not of the sinew that shranke which is upon the hollow of the thigh unto this day because hee touched the hollow of Iakobs thigh in the sinew that shranke Annotations ANgels by interpretation Messengers and so the word is used in the 3. vers but these were heauenly spirits of whom see the notes on Gen. 16. 7. By this vision God confirmed Iakobs faith in him who commanded his Angels to keepe his people in all their waies Psal. 91. 11. host or campe armie as in warres for Angels are heavenly souldiers Luk. 2. 13. horses and charrets of fire 2 King 9. 17. fighting for Gods people against their enemies Dan. 10. 20. Of them there are thousand thousands and tenne thousand times ten thousand Dan. 7 10. and they are all sent forth to minister for them who shal be heyrs of salvation Heb. 1. 14. and they pitch a campe about them that feare God Psal. 34. 8. The heathens retained the knowledge hereof though corruptly for the Greeke Poet saith there be thrise ten thousands of the immortall Angels of God here upon the earth keepers of mortall men and observers of their workes both just and unjust they are clad with the ayre and goe abroad all over the earth Hesiod Oper. Dies l. 1. Machanaim that is two hosts or campes either because the Angels appeared in two companies for Iakob to goe betweene them or because there was one campe of Angels and one of Iakobs family About this place there was a citie afterwards called Machanaim inhabited by the Priests of God Ios. 21. 38. This also hath a spirituall application to the Church of God in Song 6. 13. Vers. 3. AND IAKOB Here beginneth the eight section or lecture of the law called of the first word Vajishlak that is And he sent But it it not distinguished with great letters as usually they are See Gen. 6. 9. messengers the same word which before was translated Angels verse 1. Seir a mountainy land possessed before by the Chorims Gen. 14. 6. but Esau with his children destroyed them and dwelt in their stead Deut. 2. 22. Thither was Esau gone from the face of his brother Iakob See Gen. 36. 6. 7. field that is as the Greeke translateth it country of Edom that is Esau. See Gen. 14. 7. 25. 30. Vers. 4. my Lord by this title Iakob honoured and submitted to him as to his elder brother Gen. 4. 7. 1 Pet. 3. 6. For Iakobs superiority foregiven in Gen. 27. 29. the time was not yet come that it should be fulfilled So David caried himselfe to Saulâ— 1 Sam. 24. 7. 9. c. Vers. 5. Oxen Hebr. Oxe and Asse c. singular for plurall see Gen. 3. 2. to finde that is that I may finde as Gen. 6. 19. The Greeke translateth that thy servant may finde grace before thee Vers. 6. and 400. men armed for warre as seemeth by vers 8. Here the ancient quarrell 20. years before Gen. 27. 41. was remembred and Iakobs danger and trouble renewed In Pirkei R. Eliezer c. 37. it is said Iakobs case was As if a man did flee from a Lion and a Beare met him Amos 5. 19. The Lion was Laban that pursued after Iakob to teare his soule the Beare was Esau which stood by the way as a Beare robbed of her whelpes and came to slay the mother with the children And the Lion hath shamefastnesse but the Beare hath no shamefastnesse Vers. 7. companies or camps the word used before in verse 2. Vers. 8. smite that is slay or kill it as Gen. 14. 17. So after vers 11. shall escape Hebr. shall bee to escaping or shall have evasion the Greeke saith shall be saved Vers. 9. will doe thee good or will deale well with thee thus Iakob understood the promise I will bee with thee Gen. 31. 3. So after in vers 12. Vers. 10. lesse to weet in worth that is am unworthy all or any of the mercies So the Chaldee translateth Lesse are my deserts then all the mercies and all the benefits which thou hast done to thy servant with my staffe that is having nothing else the Chaldee expounds it my selfe alone Vers. 11. mother with the sonnes in Greeke and the mother with the children or upon them It meaneth great cruelty in sparing none as Hos. 10. 14. For smite the Chaldee translateth kill me Vers. 12. doing good c. that is I will surely doe thee good put that is make thy seed see this promise Gen. 28. 14. Vers. 13. came into his hand that is such as he had and could send for the present And it was a rich gift of five hundred and fiftie beasts of sundry sorts for store A mans gift maketh roome for him and bringeth him before great men Prov. 18. 16. Vers. 15. yong-ones or colts in Hebrew sonnes see Gen. 18. 7. Verse 16. every herd or drove Hebr. herdherd see the like phrase in Gen. 14. 10. and herd Hebr. and betweene herd This was done that by distant spaces the heat of Esaus rage might bee abated verse 20. Vers. 20. is behinde or as the Chaldee explains it commeth after us appease his face or cover and pacifie his face that is his anger as the Chaldee interpreteth it for anger as favour appeareth in the face See the like in Lev. 20. 6. Psal. 21. 10. And appeasing is the word so often used in the law for covering or taking-away offences and so pacifying the anger by gifts and making atonement Exod 19. 36. Levit. 1. 4. and 4. 20. 26. and 5. 6. 10. 13. c. the present for a gift in secret pacifieth anger Prov. 21. 14. my face that is favour me and grant my request see Gen. 19. 21. Vers. 22. handmaids or bondwomen the Chaldee translateth them concubines See Gen. 35. 22. the foord or the passage so the Greeke saith the passage of Iaboch A river mentioned also in Deut. 2. 37. and 3. 16. Vers. 24. wrastled or combated by taking hold one of another A peculiar word not used but in this historie It figureth the spirituall wrastling strife and conflict of the children of God Phil. 1. 27. Ephes. 6. 12. Rom. 15. 30. Heb. 10. 32. a man called after and by the Prophet Hosee God and an Angell verse 28. 30. Hos. 12. 3. 4. It was therefore Christ appearing in the forme of a man as before to Abraham Gen. 18. 2. 22. the Angel that redeemed Iakob from al evil Gen. 48. 16. God wrastleth with men by tentations and wee with him by prayers and teares as Iakob now also did for he wept and made supplications unto him Hos. 12. 4. Rom. 15.
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
guiltinesse that is the day wherin he is found a trespasser which the Greeke interpreteth the day wherein he is convicted or reprehended Or we may understand it the day wherein hee offreth for his trespasse so Chazkuni explaineth it The robber shal give the goods to him that is robbed in the day that hee bringeth his Trespasse-offring turning from his sin that his oblation may be accepted with favour Ver. 6. perfect without blemish This oblation was performed w th such rites as the other before mentioned in c. 5. see the notes there and on Numb 5. 8. in trespassing or by guilty-trespasse or with guiltinesse therein The Greek translateth and hath trespassed therein These sacrifices could not by theÌ„selves make aâ—onement or procure forgivenesse of sins but they signified the atonement made by the sacrifice of Christ Heb. 10. 14. 10. 14. and taught men mortification and dying unto sinne as David saith Thou delightest not sacrifice that I should give it c. the sacrifices of God are a broken spirit as broken and a contrite hart c. Ps. 51. 18. 19. And where true repentance faith in Christ amendement of life is found in the sinner there is promise of grace and of forgivenesse of sins though they be as scarlet they shall be as white as snow though they be red like crimsin they shall be as wooll Esay 1. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 25. section of the law fee Gen. 6. 9. Hitherto in this booke God hath shewed what sacrifices men should offer now he declareth the manner and rites about those sacrifices more particularly Vers. 9. because of the burning or it is that which ascendeth by the burning Here is the reason of the name for the Burnt-offring is in Hebrew Gnolah that is an Ascension because by burning all in fire it went up in smoake and vapour Therefore the Holy ghost translateth it in Greeke Holocautoma that is a whole Burnt-offring Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Leviticus 1. Here the Thargum called Ionathans saith it was to make atonement for the imaginations of the heart all night though the time of the Evening sacrifice began about mid afternoone as is shewed on Exod. 12. 6. yet the burning might continue all night till breake of the day No sacrifices were offred but by day therefore they killed no sacrifice but by day nor sprinkled any blood but in the day that it was killed for when the Sun was set the blood became unlawfull to be sprinkled Sacrifices whose blood was sprinkled by day their fat was burned by night till the pillar of the morning ascended that is till breake of the day And so the pieces of the burnt-offrings were burned by night till breake of the day But for to keepe men farre from trespassing our wise men have said that they should not burne the fattes or pieces of the burnt-offring but untill midnight Although it was lawfull to burne them by night yet they did not deferre them purposely but endevâ—red to burne all by day Gratefull is a commandement done in the houre of the same Maimony treat of offring the sacrif chap. 4. Sect. 1. 2. 3. This law here given seemes specially to intend the daily Burnt-offring of the church which was offred first in the morning and last in the evening as the Hebrew Doctors say It is unlawfull to offer any sacrifice at all before the daily sacrifice of the morning neither kill they any sacrifice to weet for particular persons after the daily evening sacrifice except the sacrifice of the Passeover onely Maimony treat of the daily sacrif chap. 1. Sect. 3. shall be burning or shall be made to burne that is nourished continually so verse 12. Vers. 10. his linnen raiment or the linnen robe as the Greeke translateth a sinnen coat Such were made for the inferiour Priests to minister in Exod. 28 40. 41. The originall word Middo signifieth a large garment proportionable to the bodie It is the Coâ— as Sol. Iarchi observeth and the scripture calleth it Middo because it was like Middatho his measure that wore it Hence the Greeks borrowed their word Maâ—due which is a coat or mantle And the Hebrew 〈◊〉 signifieth finer linnen then that of common flax which is called by another name therefore the Chaldee here translateth it garments of bysse 〈◊〉 the notes on Exod. 25. 4. The 〈◊〉 〈◊〉 〈◊〉 Ghazkuni on this place is the Coat the Miter and the Girdle which all are of lin 〈…〉 and the scripture speaketh of them as of one because they all are as one garment for he is not clothed with one without the other his flesh in Greeke his body meaning his secret parts which for honestie and reverence of Gods sanctuarie were to be covered with these breeches next the skinne See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed or hath eaten ashes are said to be consumed when the wood and sacrifices are consumed and turned to ashes So meale is said to be ground Esay 47. 2. when the corne by grinding is turned to meale besides the altar on the east-side furthest from the sanctuarie Levâ—t 1. 16. The taking-up of the ashes from on the altar is commanded to be done every day and it is one of the Priests services Leviticus 6. 10. They did it when the pillar of the morning ascended that is at breake of the day And at the feasts they did it at the beginning of the third part of the night and on Reconciliation day at midnight He whose duty it was to take them up washed himselfe and put on the clothes in which hee was to take them up and sanctified that is washed hâ—s hands and his feete And tooke a fire-pan and went up to the altar c. Maimony treat of the daily sacrif chap. 2. Sect. 10. 11. c. The taking up of the ashes is the first of all the services in the day and the meaning and mysterie of it is to remove away the spirit of uncleannesse that remaineth after the digestion of the members and fat intrails that lyeth on them And therfore it is not done but in white garments only because by mercy iniquity is purged Pro. 16. 6. R. Menachem on Le. 6. Vers. 11. other garments Vnto the Altar no Priest might come but in the holy garments appointed of God and those garments they used not but in the Sanctuarie Hereupon it is written when the Priests goe forth into the utter court to the people they shall put off the garments wherein they ministred and lay them in the holy chambers and they shall put 〈…〉 ther garments and they shall not sanctifie the people with their garments Ezek. 44. 19. Yet forasmuch as the carying away of the ashes belonged to the Priests by other garments the Hebrewes understand not common clothes but other holy garments The Priests garments wherein he tooke away the ashes were lesser then those wherein
he shall be cleane to weet in part or in the end after the performing of these and the rites following for hee was not cleane all at once but by degrees and was to bee shaven againe seven daies after verse 9. Therefore the Iewes explaine it thus he shall be cleane from polluting by comming in and from polluting his bed and seat Maimony treat of Lepr chap. 11. sect 1. This figured the endevour which Gods people should have to cleanse themselves that they may bee againe received of the Lord when they have perfected holinesse in his feare 2 Cor. 7. 1. And every man that hath this hope in him purifieth himselfe even as he is pure 1 Ioh. 3. 3. out of his tent and so as the Greeke translateth out of his house for Tents are often used for houses or dwelling places Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King 8. 66. and from these words the Hebrewes gather that it was unlawfull for him to company with his wife in bed these 7. daies Maim ibidem and Thalmud in Negagnim chap. 14. sect 2. Vers. 9. all his haire In the seventh day the Priest shall shave him the second time as at the first Both times when he shaveth him it must not be but with a rasour if he shave him not with a rasour and if he leave but two haires he hath not done any thing And none may shave him but a Priest And if there be left but two haires at the first shaving and he shave them off the second time it serveth him but for one shaving onely and that is for the first The killing of the bird and the shaving and the sprinkling are to be done by day and all his other workes either by day or by night These are to be done by men and all the other workes eyther by men or by women These by Priests and all other works either by Priests or other Israelites Maimony treat of Lepr chap. 11. sect 2. 3. 5. wash his clothes as being yet uncleane whereupon the Hebrewes gather All these seven daies to weet from his first shaving he is yet one of the chiefe uncleane persons defiling men and vessels by touching not by bearing for it is said in the seventh day he shall wash his clothes c. to teach that he had made his clothes uncleane c. and whatsoever defileth clothes defileth men Maim ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him saith R. Menachem on Levit. 14. shall be cleane from defiling other men and loe he is as other uncleane in the day they are washed and may eat of the tithes and when his sun is set he may eat of the heave-offring and when he brings his atonement he may eat of the holy things Maim ibidem And Thalmud in Negagnim chap. 14. sect 3. where this is added there are found three cleansings of the Leper and three of the women in childbed Vers. 10. two hee lambs one for a Trespasse-offring verse 13. 14. the other for a Burnt-offring v. 19. 20. For both these sacrifices must be males see the notes on Levit. 1. 3. and 5. 18. perfect that is as the Greeke translateth unblemished See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere Hebr. daughter of her yeere which the Greeke translateth a yeereling but it must not be more then a yeere old see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring verse 19. Levit. 4. 32. three tenth deales to weet of an Ephah or Bushell as is expressed in Numb 28. 5. that is three Omers or Pottles an Omer for every of the three sacrifices forementioned log or halfe pinte the log is an Hebrew measure containing so much as sixe hennes egges as is noted on Exod. 30. 24. The Greeke calleth it â—â—â—yle which was a measure of about nine ounces This Log of oile figured the measure of grace and joy of the Spirit bestowed upon us in our sanctification Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was to sprinkle 7. times before the Lord to sanctifie the eare hand foot and head of the Leper and for the Priests to eat the remainder Vers. 11. of the congregation the Greeke translateth it the Tent of the testimonie Herein the worke of Christ our Priest was figured who hath sanctified and cleansed us leprous sinners with the washing of water by the word that he might present us to himselfe glorious Eph. 5. 26. 27. Vers. 12. Trespasse-offring or guilt-offring wherof see the notes on Levit. 5. 6. c. It was to teach that their atonement was to be made by the sacrifice of Christ whose soule was made a Trespasse-offring Esa. 53. 10. wave that is move to and fro see the notes on Exod. 29. 24. This ram was to be waved alive as Sol. Iarchi here noteth Vers. 13. where he shall kill that is where he useth to kill which was on the north side of the Altar see Levit. 1. 11. place of holinesse in Greeke the holy place meaning the courtyard of the Sanctuarie Vers. 14. tip of the right eare These rites were to signifie how by the blood of Christ the eare should be sanctified to obey the hand to worke the foot to walke in the commandements of God and so the whole man to be renewed 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand or toe on his right foot or no right eare he was never cleansed saith Maimony in Mechosrei capporah chap. 5. sect 1. Vers. 15. the Priests palme meaning either into his owne or anothers Priests for by the Hebrew canons both were allowable they describe the order of this cleansing thus When a Leper is healed of his leprosie after they have cleansed him with cedar wood and isope and scarlet and the two birds and sheved all his flesh and baptised him after all this hee commeth into Ierusalem and reckoneth seven dayes And in the 7. day he is shaved the second time as at the first and baptised c. And on the morrow in the 8. day he is baptised the second time and afterwards they offer his offrings And he is baptised in the womens court in the â—â—pâ—â—s chamber that is there If he be not sheven in the 7. day but in the 8. or some dayes after in the day that he is sheven he is to be baptised and when his Sunis set on the morrow he brings his offrings after he is baptised the second time as is before said Then unto the leper they doe thus He standeth without the court of Israel that is the mens court over against the â—sterne doore in the porch of the gate of Nicanor with his face to the west And there stand all they that
from the holy things as all other uncleane persons but separated also from her husband Lev. 18. 19. and if they companied together during that time presumptuously they were to be cut off Levit. 20. 18. This uncleannesse was as the rest a figure of sinne proceeding from the fleshly and corrupt heart of man as God himselfe reacheth saying When the house of Israel dwelt in their owne land they defiled it by their owne way and by their doings their way was before me as the uncleannesse of 〈◊〉 removed or menstruous woman Ezek. 36. 17. And this was the sinne of idolatry Ier. 2. 23. 24. seven dayes this was the limitâ—d time for the separation or menstrues during which space shee was uncleane as a separated woman though there had but one drop of blood appeared Maimony in Issurei biah ch 6. sect 2. if any appeared after this time it was not called her separation but her issue whereof he speaketh after in v. 25. that toucheth her the pollution of the menstruous extendeth as far as of the man that had an issue spoken of before vers 2. c. and as of the woman that hath an issue spoken of after vers 25. c. even the spittle and the urine of every one of them is uncleane as is before noted on v. 8. Maimony in Metamei mishcab ch 1. sect 15. And these things figured the pollution of sin Ezek. 36. 17. and taught to avoyd all communion therewith 2 Corinth 6. 17. And unto a menstruous woman Ierusalem was likened when for her sins shee was wasted and her people captived by the Babylonians Lam. 1. 17. Her uncleannesse was upon her skirts and she had sinned a sin therefore she was removed Lam. 1. 8. 9. V. 24. lying shall lye that is shall at all or by any occasionlye with her to weet ignorantly for if he did it presumptuously not only pollution but cutting off was his punishment Lev. 20. 18. Therfore the Prophets complaine of this sin Ezek. 22. 10. her fluors or as before her separation which the Greek here translateth her uncleannes Vers. 25. many dayes Here he passeth from the menstrues which were naturall purgations and healthfull for the body though legally unclean unto the issues which were diseases that decayed naturall strâ—ngth if they continued long as the woman which had it twelve yeeres and suffered many things of many Physicians but all in vaine till she came to Christ Mark 5. 25. 26. These many dayes must also beâ— out of the time of her separation or menstrues that is out of the seven dayes fore-mentioned and by many the Hebrew doctors understand from three upward They say when shee seeth blood first in the due time of her customes then is she in her separation all the seven daies If she see it in the eight day then this is the blood of issue because it is out of the time of her separation And so all the blood that is seene in the dayes that are betweene the times of her customes is the blood of issue And the space between they say was eleven dayes onely When a woman seeth blood in the dayes of her issue but one day onely or two dayes one after another shee is said to have the lesser issue if she see it three dayes one after another she is said to have the greater issue or issue absolutely as it is written when the issue of her blood shall run many dayes Levit. 15. 25. a few are two dayes many are three There is no difference betweene her that hath the greater issue and her that hath the lesse but the numbring of seven dayes and the bringing of a sacrifice Lev. 15 28. 29. For she that hath the greater issue is bound to number seven cleane daies but she that hath the lesser numbreth but one onely And she which hath the greater bringeth a sacrifice when shee is cleansed Otherwise as touching uncleannesse and restraint from companying with her husband they are both alike Maimony in Issurei biah ch 6. sect 2. c. over to weer over the time or after her separation as the Greeke translateth which the Hebrewes explaine thus that if she see it three daies next after her separation or menstrues then it is an issue As if shee see it in the eight day of her separation and in the ninth in the tenth for they are the first second and third of the eleven daies which are the daies of the issue Maimony in Issurei biah chap 6. sect 17. Thâ—se things taught the care and diligence that all should have in looking to their life and conversation both for the judging of th 〈…〉 and purging by repentance 1 Cor. 11. 〈◊〉 〈◊〉 Coâ— 7. 11. Vers. 26. e 〈…〉 â—ny thing for the use and service of man 〈◊〉 called a vessell or instrument The particulars o◠〈◊〉 pollutions are noted before Observe 〈◊〉 〈◊〉 whereas the woman thus diseased made 〈…〉 g uncleane that she touched onâ—ly Christ wâ—â—n he was touched by such a one was 〈◊〉 by 〈◊〉 defiled but shâ— by him and the vertue 〈◊〉 〈…〉 eded from him was cleansed For hee was undefiled and separated from sinners Heb. 7. 26. and th 〈…〉 he bare our infirmities Esay 53. 4. yet continued he the Lambe without blemish and without spot 1 Pet. 1. 19. Vers. 27. in water ordinary cleane water not being restrained to living water onely which was peculiarly appointed for the man that had an issue vers 13. and for the Leper Levit. 14. 5. and for the water of sprinkling Num. 19. 17. Ver. 28. seven daies as the man also did see before on ver 13. she shall be cleane having performed the rites fore-mentioned of washing and bathing in water And this time and the manner of cleansing figured the time of grace in Christ and our cleansing from sinne by his blood and spirit whereof it is prophasied In that day there shaâ—â— be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for separation for uncleannesse Zach. 13. 1. Vers. 30. make atonement for her sin-offring was 〈◊〉 figure of Christ to bee offred for the forgivenesse of sins Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring figured the same Christ offred to make us acceptable unto God by whom also wee present our bodies and soules as holy and acceptable sacrifices Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord that hath washed away the filth or excrements of the daughters of Sion and purged the bloods of Ierusalem from the midst thereof by the spirit of judgement and by the spirit of burning Esay 4. 4. V. 31. shall separate or shall religiously-separate and holyly exempt and sever them by teaching them to understand carefully to keepe these ordinances Le. 11. 47. The G. translateth ye shal ma 〈…〉 theÌ„ wary or religiously carefull the original word is of Nazar whereupon the Nazirites had their name who were separated and sanctified unto the Lord Numbers 6.
halosin by Aquila an ancient interpreter So that the eating of such that is the communion with them is by this law forbidden such flesh was to be cast unto the dogge Exodus 22. 31. home borne the naturall Israelite or a stranger of the Proselytes as the Greeke translateth that is heathens converted to the faith the Church of Israel For if they were not joyned Proselytes the strangers in Israel might eat these things as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing or carkasse thou shalt give it unto the stranger that is in thy gates which the Chaldee there expoundeth the uncircumcised inhabitant that hee may eat it For the scripture mentioneth three sorts of strangers open Idolaters which might not dwell in the land of Israel others that practised not Idolatrie but yeelded to some chiefe grounds of true religion and such might dwell in the gates or cities of Israel and the third sort converts or proselytes which were bound to all the Law as the Iewes themselves and such are spoken of throughout this chapter Of all these three sorts see the annotations on Exodus 12. 43. 45. 48. his flesh or as the Greeke translateth his body which supply is here added from the next verse where Moses expresseth it the evening the end of the day and beginning of a new This washing and bathing figured a renewing by repentance and faith in Christ to remission of sinnes with sanctification by the spirit 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15. Vers. 16. his flesh his body with water saith the Grecke version so Paul speaketh of our bodies washed with pure water Heb. 10. 22. It figured their cleansing by repentance as Iohn said I baptise you with water unto repentance Matth. 3. 11. his iniquitie that is his guiltinesse and his punishment See the notes on Gen. 19. 15. CHAP. XVIII 1 God forbiddeth his people to doe after the manner of the beathens 6 Unlawfull mariages and copulations with neere kindred 19 Other unlawfull lusts 21 Idolatrie 23 and beastlinesse 24 wherewith the Canaanites were defiled and for which the land should spew them out 26 By whose example Israel is warned to keepe Gods statutes and judgments lest the like evils came upon them also ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them I am Iehovah your God After the doing of the land of Egypt wherein ye dwelt shall ye not doe and after the doing of the land of Canaan whither I bring you shall yee not doe and in their statutes ye shall not walke My judgements shall ye doe and my statutes shall yee keepe to walke in them I am Iehovah your God And ye shall keepe my statutes and my judgments which a man shall doe and shall live by them I am Iehovah None of you shall approach unto any neere-kinne of his flesh to uncover their nakednesse I am Iehovah The nakednesse of thy father and the nakednesse of thy mother shalt thou not uncover she is thy mother thou shalt not uncover her nakednesse The nakednesse of thy fathers wife shalt thou not uncover it is thy fathers nakednes The nakednesse of thy sister the daughter of thy father or the daughter of thy mother whether she be borne at home or borne abroad thou shalt not uncover their nakednesse The nakednesse of thy sonnes daughter or of thy daughters daughter thou shalt not uncover their nakednes for they are thy nakednesse The nakednes of thy fathers wives daughter begotten of thy father she is thy sister thou shalt not uncover her nakednes The nakednesse of thy fathers sister thou shalt not uncover she is thy fathers neere-kinne The nakednesse of thy mothers sister thou shalt not uncover for shee is thy mothers neere-kinne The nakednes of thy fathers brother thou shalt not uncover unto his wife thou shalt not approch she is thine aunt The nakednes of thy daughter-in-law thou shalt not uncover shee is thy sonnes wife thou shalt not uncover her nakednes The nakednes of thy brothers wife thou shalt not uncover it is thy brothers nakednes The nakednes of a woman and of her daughter thou shalt not uncover her sonnes daughter or her daughters daughter thou shalt not take to uncover her nakednes they are neere-kinne it is wickednes And a woman unto her sister thou shalt not take to vexe her to uncover her nakednes upon her in her life And unto a woman in the separation of her uncleannes thou shalt not approach to uncover her nakednes And unto thy neighbours wife thou shalt not give thy copulation for seed to defile thy selfe with her And of thy seed shalt thou not give to cause-to-passe-through the fire unto Molech and thou shalt not profane the name of thy God I am Iehovah With a male thou shalt not lye like copulation with a woman it is abomination Neither shalt thou give thy copulation with any beast to defile thy selfe therewith neither shall a woman stand before a beast to lye downe thereto it is confusion Be not ye defiled in any of these things for in all these the nations are defiled which I cast-out from your faces And the lands defiled and I doe visit the iniquitie thereof upon it and the land spueth out the inhabitants thereof You shall therefore keepe my statures and my judgments and shall not doe any of these abominations neither the homeborne nor the stranger that so journeth among you For all these abominations have the men of the land done which were before you and the land is defiled That the land spue not out you also when ye defile it as it spued out the nation which was before you For whosoever shall doe any of th 〈…〉 abominations even the soules that d 〈…〉 them shall be cut-off from among their people Therefore yee shall keepe my charge not to doe any of the statutes of abomi 〈…〉 tions which were done before you and ye shall not be defiled in them I am Iehovah your God Annotations DOing that is doings or actions as the Greek and Chaldee translate the singular number implieth all and everie one of their unlawfull practices land which the Chaldee explaineth the people of the land Of Egypt the scripture testifieth that it was an Idolatrous land and there Israel had beene defiled Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan Levit. 20. 23. therefore these two are expresly named and all other implyed statutes or decrees ordinances described by their lawes either for religion or otherwise if they were superstitious The Hebrew doctors explaine it thus We may not walke in the statutes of the heathens nor bee like unto them either in apparell or in haire Lev. 19. 27. or any the like Lev. 18. 3. But Israel must be separated from them known by their apparell and their other workes as they are separated from them in their knowledge and opinions and so he saith Lev. 20. 26 I have separated
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
Sol Iarchi expoundeth it Prepare yourselvâ—s for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ— meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâ—sa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred 〈…〉 worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or 〈◊〉 and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saâ—â— unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ„ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâ—isus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
fruitfull Uine Gen. 49. 22. Vers. 35. Shuthelah in Greeke Southala Becher this some thinke to be he which is called Bered in 1 Chron. 7. 20. Tahan or Tachan in Greeke Tanach by transposition of letters Vers. 36. Eran in 1 Chron. 7. 26. called Edan or Laadan so the Greeke here writeth him Eden for the likenesse of the Hebrew letters whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran or Edan came Iosua the sonne of Nun 1 Chro. 7. 26 27. And here Ephraims sonnes sonne is head of a familie as was before in Iudahs tribe vers 21. Vers. 37. 32 thousand c. he had before 40 thousand Num. 2. 19. so eight thousand of this tribe are now diminished Vers. 38. Bela in Greeke Bale he was Benjamins first-borne 1 Chron. 8. 1. Ashbel called Iediael 1 Chron. 7. 6. Benjamins second sonne 1 Chron. 8. 1. The Greeke here writeth him Asâ—ber or as some copies have it Asubel Abiram or Achiram in Greeke Acheiran elsewhere he is named Aechi Gen. 46. 22. and Achrah the 〈◊〉 sonne of Benjamin 1 Chron. 8. 1. Vers. 39. Shephupham in Greeke Sophaâ— in 1 Chron. 7. 12. he is called Sâ—uppim in Gen. 46. 22. Muppim Hupham otherwise Huppim Gen. 46. 22. 1 Chron. 7. 12. Vers. 40. Ard in Greeke Ader so in 1 Chro. 8. 3. the Hebrew writeth him Adar the familie understand as the Greeke also supplieth of Ard the familie of the Ardites Here Benjamin hath but seven families who in Gen. 46. 21. had ten Vers. 41. 45 thousand c. hee had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred that though his families were diminished yet hee had the greatest increase of men of warre amongst all the tribes save Manasseh and Aser Vers. 42. Shuham or Shucham called by transplacing of letters Hushim or Chushim in Gen. 46. 23. in Greeke Same Vers. 43. 64 thousand c. of one familie of Dan there sprang so many thousand men that none of all the tribes save Iudah have the like multitude and he is increased 17 hundred men moe than at the former numbring Num. 2. 26. Vers. 44. Iimnah in Greeke Iamein 〈◊〉 in Greeke Iâ—sovi Betweene these there was another called Iisvah Gen. 46. 17. whose familie here omitted seemeth to be perished Vers. 45. Cheber or Heber in Greeke Cheber of his posteritie see 1 Chron. 7. 32. Here Asers sonnes sonnes are also heads of families as were before in Iudah and Ephraim vers 21. and 36. Vers 46. Serah or Serach in Greeke Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30. Vers. 47. 53 thousand c. when before 〈◊〉 had but 45 thousand and five hundred Num. 2. 28. that his increase in the wildernesse was elevâ—â— thousand and nine hundred men of warre none but Manasseh was before him Vers. 48. Naphtali in Greeke Naphthal 〈…〉 Iachzeel in Greeke Asiel The foure families of Napthtali continue as in Gen. 46. 24. Vers. 50. 45 thousand c. wheras before he had been 53 thousand and 4 hundred Num. 2. 30. so that eight thousand fewer are at the last than at the first Vers. 51. and a thousand c. The number of all at the former count was 600 thousand and three thousand and 550 Num. 2. 32. so that now in the whole summe the host of Israel is decreased in their 38 yeares traveil eighteene hundred and twentie men exempting the Levites which were numbred apart Wherein Gods worke for them all in generall and for the tribes and families in particular is to be regarded When they were under bondage and affliction in Egypt they multiplied like fish and filled the land Exod. 1. for outward persecution increaseth the Church and lesseneth it not but when they were come out from that iron furnace and carried of God as on Eagles wings thorow the wildernesse in safetie they so provoked him by their murmurings rebellions and idolatries that he consumed their dayes in vanity and their yeares in hastie terrour Psal. 78. 17. 33. And though amongst other blessings God give them his lawes to direct them Exod. 20. c. and his good spirit to instruct them Neh. 9. 20. and led them like a flock by the hand of Moses and Aaron Psal. 77. 21. yet learned they not obedience but mount Sinai gendred to bondage Gal. 4. 24. and the Law wrought wrath Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land but left that unto his successor Iesus the son of Nun who figured Iesus the Sonne of God by whom commeth grace and truth and the inheritance of the Kingdome of heaven Deut. 31. 2. 7. 14. Ioh. 1. 17. Rom. 6. 23. The speciall hand of God touching the tribes and the mothers that bare them and the families and persons that proceeded of them may thus be viewed Seven of the twelve tribes did increase in multitude as they travelled besides the tribe of Levi which also was a thousand at the last numbring moe than at the first ver 62. 1 Iudah increased 1900. 2 Issachar 9900. 3 Zabulon 3100. 4 Manasseh 20500. 5 Benjamin 10200. 6 Dan 1700. 7 Aser 11900. The summe of all increased was nine and fiftie thousand and two hundred besides the thousand Levites Notwithstanding the decrease of the five 〈◊〉 was more for 1 Reuben decreased 2770. 2 Simeon 37100. 3 Gad 5150. 4 Ephraim 8000. 5 Naphtali 8000. So the summe of all that were diminished was one and sixtie thousand and twentie men Observe also the worke of God in respect of Iakobs wives the foure mothers of the tribes Leah R 〈…〉 el Zilpah and Bilhah whom the holy Ghost mentioneth in Gen. 46. 15. 18 19. 25. 1 Leah was multiplied in Iudah 1900. in Issachar 9900. in Zabulon 3100. So the fruit of Leahs body increased in the wildernesse fourteene thousand and nine hundred besides the thousand of Levi. 2 Rachel was multiplied in Manasseh 20500. in Benjamin 10200. So Rachels increase was thirtie thousand and seven hundred 3 Zilphah Leahs handmaid increased in her son Aser eleven thousand and nine hundred 4 Bilhah Rachels handmaid was multiplied in her son Dan seventeene hundred Thus God unparted his blessing among them all but chiefly to Rachel whom Iakob loved for her increase was more than of all the other three They were likewise all of them partakers of his chastisements in their posteritie for 1 Leah was diminished in Reuben 2770. in Simeon 37100. so the lost of her increase in the wildernesse nine and thirtie thousand eight hundred and seventie men 2 Rachel was diminished in Ephraim 8000. 3 Zilphah lost in Gad her sonne five thousand one hundred and fiftie 4 Bilhah lost in Naphtali eight thousand men So the farre greatest losse was Leahs who now might weepe for her children because they were not as long after befell unto Rachel Mat. 2. 18. Againe as the twelve tribes camped in foure quarters about the
was offered the country was miraculously filled with water for Israel when they were in distresse 2 King 3. 9 10 20. And about the time of the evening oblation God answered unto Daniels prayers by sending the Angell Gabriel unto him who fore-told him when Christ should come for the salvation of his people Dan. 9. 20 21 22 c. See also the notes on Exod. 29. 39. Vers. 5. a tenth part that is an omer for that was the tenth deale of an Ephah or Bushell as is shewed in Exod. 16. 36. fine flower meaning wheaten flower as Exod. 29. 2. So Chazkuni here saith as the flower spoken of in the consecration of the Priests was of wheat so all flower spoken of in the Law is of wheat the fourth part that was somewhat lesse than a quart of oyle for an Hin contained twelve Logs and a Log held as much as six egges See the Annorations on Exod. 30. 24. and Levit. 14. 10. When God shewed unto Ezekid the spirituall Temple which Christ should build and the service therein declared after the similitude of the Legall service of Moses he saith that every Lambe should have for the Meat-offering the sixt part of an Ephah and the third part of an Hin of oyle Ezek. 46. 13 14. where the quantity is increased more than was offered under Moses to teach that as Gods grace and blessing aboundeth towards us in Christ so should our thankfulnesse againe towards him abound more than under the Law by a more cheerefull obedience unto him and more ample fruits of the spirit figured by the flower and oyle beaten oyle oyle signified grace beating of it signified afflictions whereby the grace of God is more perfected in us 2 Cor. 1. 21. and 12. 9 10. The oyle was beaten in a morter and they stratned it out with hands and pressed it not out in an oile presse to the end there might be found no dregs in it saith Chazkuni on Numb 28. Vers. 6. which was made that is which or such as was offered as in Targum Ionathan it is expounded such as was offered at the mount of Sinai Or by made understand ordained of God having reference to the ordinance in Exod. 29. 38. 42. Thus God calleth them throughout their generations unto his first institution which they were to keepe till he himselfe made a change of the Law And here observe that the Lambe the flower and the oile are all of them together called a Burnt-offering as also in Ezek. 46. 15. because the Meat-offering with the oyle was all burned on the Altar as was the lambe and so differed from the Meat-offering in Levit. 2. whereof an handfull onely was burned Vers. 7. Drinke-offering so named of powring out upon the Altar as is noted on Num. 15. 5. in the holy place the Court of the Sanctuary Hebr. in the Holinesse strong wine in Hebrew Shecar which name the Greeke retaineth calling it Sikera and so in the Evangelists writing Luk. 1. 15. It is generally used for all strong drinke which causeth mirth fulnesse and if it be taken excessively drunkennesse See the notes on Gen. 43. 34. The Chaldee here translateth it old wine and that is better than new Luke 5. 39. Thus God required the best liquour wine and the best sort of wine to be given with his sacrifice which was a figure not only of the bloud of Christ the memoriall whereof he hath still left unto his Church in wine Matth. 26. 27 28 29. but of the bloud also of his servants powred out in martyrdome upon the sacrifice and service of the faith as in the holy place Phil. 2. 17. See the Annotations on Numb 15. 12. Vers. 9. the Sabbath day Hebr. the day of Sabbath that is of Rest which the Greeke expresseth in the forme plurall the day of Sabbaths and so in the new Testament Luke 4. 16. Act. 13. 14. and 16. 13. two hee-lambes understand as the Greeke version addeth ye shall bring two he-lambs these were over and beside the daily sacrifices fore-mentioned vers 10. The Sabbath was a remembrance of the creation of the world Exod. 20. 11. of Israels comming out of Aegypt Deut. 5. 15. a signe of their sanctification by the Lord Ezâ—k 20. 12. and a figure of grace and rest which should come by faith in Christ Hebr. 4. As therefore this day was a signe of more than ordinary favours from the Lord so hee required greater testimonies of their thankfulnesse and sanctification And Ezekiel prophesying of the Churches service under the Gospell under the figure of these legall ordinances he saith And the Burnt-offering that the Prince shall offer unto the LORD in the Sabbath day shall be six lambes perfect and a ramme perfect and the Meat-offering shall be an Ephah for a ramme and the Meat-offering for the lambes shall be the gift of his hand and an Hin of oyle to an Ephah Ezek. 46. 4 5. signifying that the service of God now in spirit and truth should exceed the legall services of old Vers. 10. in his Sabbath the Chaldee expoundeth it that shall be done in the Sabbath it meaneth that on the Sabbath it should be offered and not deferred till another day or weeke as is before noted vers 2. The like is for the moneth in vers 14. Vers. 11. the beginnings of your moneths that is as the Greeke translateth it the new-moones for in Israel they began the moneth with the new mooâ— and it was proclaimed by the Synedrion or M 〈…〉 strates as Maimony sheweth in Kiddush ba 〈…〉 cap. 1. These new-moones were daies sanctified to the service of God by speciall sacrifices appointed as after followeth then did they blow with the silver trumpets in the Sanctuary Numb 10. 10. and for Burnt-offerings on the Sabbaths New-moones and solemne Feasts was Solomons Temple dedicated 2 Chron. 2. 4. Then also did they thorowout the coasts of Israel repaire unto the Prophets or other Ministers of God for to heare his Word as appeareth by 2 King 4. 23. Wherefore wilt thou goe to him to the man of God to day it is neither New-moone nor Sabbath Then also they kept religious feasts 1 Sam. 20. 5 6. neither was it lawfull to buy or sell or doe other like worldly workes Amos 8. 5. but they were to meditate of their light sanctification graces and comforts to come by Christ whereof these and other holy-dayes were a shadow Col. 2. 16 17. And in Christ we spiritually keepe this feast as the Apostle speaketh of the Passeover 1 Cor. 5. 7 8. for so it is prophesied From one New-moone to another and from one Sabbath to another shall all flesh come to worship before me saith the LORD Esay 66. 23. Not that wee are now bound to observe daies and moneths and times and yeares Gal. 4. 10. but are taught by those figurative speeches in the Prophets to worship the Father in spirit and in truth Ioh. 4. 21. 23. who will accept of our service performed
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
thee c. So in Esay 46. 8. Shew your selves men make it returne to heart O yee transgressors and in Lam. 3. 21. This I make to returne to my heart therefore have I hope A like phrase is of the prodigall sonne in Luk. 15. 17. that hee came to himselfe Vers. 2. unto Iehovah the Chaldee expoundeth it unto the feare of the LORD This is true repentance both to leave the evill and to turne unto the good from which they departed So in Lament 3. 40. Let us search and try our waies and turne againe to the Lord. The contrary is complained of in Hos. 7. 16. they returne but not to the most high And here faith also is implyed for as to come unto Christ is to beleeve in him Ioh. 6. 35. so to turne unto the Lord with all the heart is to beleeve in him for with the heart man beleeveth unto righteousnesse Rom. 10. 10. and by faith the heart is purified Act. 15. 9. unto which obedience and good workes are adjoyned Iam. 2. 14 26. Vers. 3. will returne thy captivity will bring thee againe out of bondage under thine enemies which figured the bondage under sinne 2 Pet. 2. 19 20. Therefore the Greeke translateth it will heale thy sinnes that is will forgive them as healing in Matth. 13. 15. is expounded forgiving of sinnes Mark 4. 12. This is a promise of grace to be performed by Christ who preached deliverance to the captives Luk. 4. 18. and it is the joy of his people Psal. 14. 7. and 126. 1 2. and a figure of their salvation Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand to bee a Prince and Saviour for to give repentance to Israel and forgivenesse of sinnes Act. 5. 31. have compassion or shew tender mercie this is the cause of the former grace deliverance It is of Iehovahs mercies that we are not consumed because his compassions faile not Lament 3. 22. So the father of the Prodigall sonne seeing him a far off had compussion Luk. 15. 20. And this compassion or mercy respecteth mans misery Matth. 9. 36. and 14. 14. and gather thee So after the captivity of Babylon God promiseth He that scattered Israel will gather him and keepe him as a shepherd doth his flocke Ier. 31. 10. This worke Christ hath spiritually accomplished of whom it is said that hee should die not for the nation of the Iewes only but that also he should gather together in one the children of God that were scattered abroad Ioh. 11. 51 52. Therefore this gathering is often celebrated as in Psal. 107. 1 2 3. and 147. 1 2. and 106. 47 48. Vers. 4. If any of thine bee driven Hebr. If thy driven out speaking of every particular person and of all as one man The Greeke translateth If thy dispersion be that is thy dispersed which word is used in this sense in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens that is of the world which seemeth to bee bounded by the heavens The Greeke translateth it from the end or outmost part of heaven unto the end of heaven which phrase Christ useth of gathering together his Elect at the last day Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto in his praier alleaging Gods words If yee transgresse I will scatter you abroad among the nations But if yee turne unto me and keepe my commandements and doe them though any of thine were driven out unto the outmost part of the heavens yet will I gather them from thence and bring them unto the place that I have chosen to set my name there Neh. 1. 8 9. thy God gather thee The Thargum called Ionathans expoundeth this to be the Word of the LORD and the performance to be by the hand of Elias and by the hand of the King Christ. Respecting as it seemeth the promise of Elias Mal. 4. 5 6. which was Iohn the Baptist the fore-runner of Christ Luk. 1. 16 17. Vers. 5. shalt possesse or shalt inherit it This is a promise of restoring them unto his Church figured by the land of Canaan Psal. 69. 36 37. Ezek. 36. 8 11 12 24 28 c. Vers. 6. will circumcise thine heart the Greeke translateth will purge or cleanse round about thine heart and both the Chaldee Paraphrasts expound it will take away the foolishnesse of thine heart and the foolishnesse of the heart of thy sonnes This is a promise of spirituall blessings in regeneration and sanctification by Christ in whom we are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme c. Col. 2. 11 12. And of this it is said Circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words The time of pruning or of cutting the vines is come give this exposition For the time is come that Israel shall bee redeemed the time is come that the superfluous foreskin shall bee cut off which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart c. where they apply this worke of grace unto Christ whom they looked for to love this is the effect of Christs circumcision that it taketh from us evill and giveth good Love being the fulfilling of the Law Rom. 13. 10. and implying all other graces as it is said I will give them one heart and one way that they may feare me all daies c. Ier. 32. 39. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them c. Ezek. 11. 19 20. that thou maist live so the Greeke translateth the Hebrew phrase for thy life meaning the life of God here by saith and holinesse Rom. 6. 11 13. and hereafter for ever in heaven as to enter into life Matt. 18. 9. is expounded to enter into the kingdome of God Mark 9. 47. Vers. 7. will put Hebr. will give Here follow earthly blessings which God of his grace will adde unto the former spirituall Of which one is the curses upon their enemies concerning which it is said Thou wilt render unto them a recompence O LORD according to the worke of their hands thou wilt give them sorrow of heart thy curse unto them thou wilt persecute in anger and destroy them from under the heavens of the LORD Lam. 3. 64 65 66. Vers. 8. hearken to or obey the voice which the Chaldee interpreteth receive the Word of the LORD so in vers 10. The condition of obedience is set before the temporall blessings for
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
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast
rock sides or in rockie places Hebr. in the hands of the rocke as Psal. 140. 6. and they shall heare or though they have heard Vers. 7. cutteth and cleaveth to wit wood or the ground with the plough of hell or the grave Compare Ezek. 37. 1 11 12. Iehovih or God see Psal. 68. 21. powre not out my soule to wit unto death as Esa. 53. 12. that is kill mee not or make not my soule bare that is leave it not destitute and helplesse Vers. 10. Let the wicked fall or They shall fall into his net that is every of them into his owne not or flue together namely with their fall or together with them that are with me or altogether wholly passe over and escape the Greeke saith alone I am untill I passe over See this word Psal. 33. 15. PSAL. CXLII David sheweth that in his troubles when his owne heart and all other helpe failed him all his comfort was in faith and praier unto God An instructing Psalme of David a praier when he was in the cave WIth my voice unto Iehovah did I cry with my voice unto Iehovah did I supplicate for grace I powred out before him my meditation my distresse I did shew before him When my spirit was overwhelmed within mee then thou knewest my path in the way that I walked they privily laid a snare for mee I did looke on the right hand and see no man acknowledged me refuge is perished from me no man seeketh for my soule I cried unto thee Jehovah I said thou art my hope for safety my portion in the land of the living Attend unto my shouting for I am brought very low deliver mee from my persecutors for they are stronger than I. Bring forth my soule out of the close prison to confesse thy name the just shall inviron me about for thou wilt bounteously reward unto me Annotations IN the cave fled thither from the persecution of Saul 1 Sam. 24. 4 c. Vers. 4. was overwhelmed or swowned fainted see Psal. 77. 4. then thou Hebr. and thou so And he saith Mark 14. 34. is expounded Then he saith Matth. 26. 38. Vers. 5. I did looke or Looke thou c. continuing his complaint to God But the Greeke turneth it I considered and the Hebrew Looke thou or To looke is often resolved by other definite persons see the notes on Ps. 22. 9. and 49. 15. and 65. 11. 77. 2. 103. 20. and see or and behold to wit on the left hand refuge or flight is perished frō me that is faileth me I have no place to flie unto and escape So Iob 11. 20. Amos 2. 14. seeketh that is careth for so Prov. 29. 10. usually to seeke the soule is in the ill part to destroy it see Ps. 35. 4. Vers. 7. brought low or weakned see Ps. 116. 6. Vers. 8. the prison the cave wherein I am shut up close inviron compasse as Psal. 22. 13. or expect as Iob 36. 2. and so the Greeke translateth the just shall wait for me untill thou reward me See Psa. 13. 6. The Chaldee saith for my sake the just shall make thee a crowne of praise because thou wilt render a good reward unto me PSAL. CXLIII David praieth for favour in judgement 3 Hee complaineth of his griefes 5 Hee strengtheneth his faith by meditation and praier 7 Hee praieth for grace 9 for deliverance 10 for sanctification 12 for destruction of his enemies A Psalme of David IEhovah heare my praier give eare to my supplications for grace in thy faithfulnesse answer me in thy justice And enter not into judgement with thy servant for before thee shall not any living be justified For the enemy persecuteth my soule smiteth downe my life to the earth maketh me sit in darknesses as the dead for ever And my spirit is overwhelmed in me in midst of me my heart is wondrously amazed I remember the daies of old I meditate on all thy worke I muse on the action of thy hands I spread out my hands unto thee my soule as a weary land thirsteth for thee Selah Make speed answer me Iehovah my spirit faileth hide not thy face from me for I shall be made like to them that goe downe the pit Cause me to heare thy mercy in the morning for in thee doe I trust cause me to know the way that I should walke for unto thee doe I lift up my soule Deliver me from mine enemies O Iehovah unto thee I flie for covert Learne me to doe thine acceptable will for thou art my God thy good spirit shall leade me in the land of righteousnesse For thy names sake Iehovah thou wilt quicken me in thy justice wilt bring forth my soule out of distresse And in thy mercy wilt suppresse mine enemies and destroy all them that afflict my soule for I am thy servant Annotations ANd enter not into judgement or but goe not to Law with me by the deeds whereof no flesh shal be justified in thy sight Rom. 3. 20. so Iob 22. 4. 14. 3. Esa. 3. 14. In Chaldee go not into the judgment hall namely to judge with severity not any or not all that is none living so Matth. 24. 22. not all that is no flesh 1 Ioh. 2. 21. every lie is not that is no lie is of the truth so 2 Pet. 1. 20. Ps. 76. 6. Vers. 3. my life or my company the Hebrew signifieth both Iob 33. 18. 22. Psal. 68. 11. darknesses or darke places so Psal. 88. 7 19. and 74. 20. for ever or of eternity of old meaning dead long since and for ever after the word respecteth time past and to come So Lam. 3. 6. Vers. 4. overwhelmed fainteth or is perplexed see Psal. 77. 4. wondrously amazed astonished or desolate Gr. troubled See this word Esa. 59. 16. and 63. 5. Dan. 8. 27. Psal. 40. 16. Vers. 5. of old or of antiquity so Psal. 77. 6. Vers. 6. spread out that is pray as the Chaldee saith spread out my hands in praier See Psal. 44. 21. weary that is drie and thirsty in Greeke waterlesse see Psal. 63. 2. Vers. 7. for I or lest I Hebr. and I which may be supplied thus left I perish and be made like c. See Psal. 28. 1. Vers. 8. in the morning speedily so Psal. 90. 14. Vers. 9. I flie for covert or I cover I hide my selfe flying unto thee or to thee I covertly flie secretly disclosing to thee that which I would hide from others so the Greeke I flie to thee The Chaldee expoundeth it I have made thy Word my redeemer V. 10. thy good spirit shall leade me so the Greeke translateth this and the rest as assured we may also reade it praier-wise let thy good spirit leade me or thy spirit is good let it leade me c. and so the rest Compare Neh. 9. 20. in the land or into the land of righteousnesse in a plaine or even ground see Psal. 26. 12. Esa. 26. 10. Annotations HAlelu-jah that is
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
him he had no forme nor comelinesse Esay 52. 14. and 53. 2. Vers. 15. Take ye for us the foxes It is uncertaine whether these words be spoken by Christ or by the Church or both but they seeme rather to be Christs words directed chiefly to the watch-men and ministers of the Church By Foxes are meant false prophets and heretickes as in Ezek. 13. 4. O Israel thy prophets are like the Foxes in the deserts Such are by Christ likened to wolves Mat. 7. 12. And the Apostle to the Elders of Ephesus giveth warning of such Acts 20. 28. 29. c. and all Christians are to marke and espye such Rom. 16. 17. The taking or apprehending and holding fast of these foxes is the discovering and refuting of their errours the judging censuring and casting them out of the Church 1 Tim. 1. 3. 18. 19. 20. or avoiding them if they bee none of the Church 2 Iohn 10. And because the vine keepers knowing the malignity of Foxes would destroy them but by reason of their subtilty they often escape and are not taken therefore he saith Take meaning by consequence the rooting of them out And as the Foxe is famous for his craft and subtilty so are false Teachers called therefore deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11. 13. And not they onely but crafty tyrants and other like enemies may be meant by foxes as Christ called Herod a Foxe Luke 13. 32. also sinnes of all sorts may by reason of their deceitfulness Heb. 3. 13 be here implyed under the name of Foxes whose property is to have holes in the earth Matth. 8. 20. as sinnes are hidden in the fraudulent hearts of men the little Foxes the lesser sort of sinnes errours false teachers c. even in their beginning and first bud when they may seeme to be lesse hurtfull as is said of Babylon Happy shall he be that taketh and dasheth thy little ones against the rocke Psal. 137. 9. corrupt the vineyards by devouring the grapes the foxes corrupt mar and destroy vines and vine-yards so sinnes sinners and heretikes destroy the faith doctrine and Churches making shipwracke of faith 1 Tim. 1 19. their word eateth as doth a canker 2 Tim. 2. 17. they are vaine talkers and deceivers of mindes who subvert whole houses Tit. 1. 10. 11. they privily bring in heresies of perdition being as naturall bruit beasts made to be taken and destroyed 2 Pet. 2. 1. 12. Of such the Lord complaineth Many Pastors have corrupted my Uineyard Ier. 12. 10. for Heb. and which word is often used in stead of for as in Psalm 60. 13. Esay 64. 7. Gen. 12. 19. have tender grapes or bring forth the tender grape This reason sheweth the love and care of God towards his Churches and people that are fruitfull If they beare wild grapes in stead of wholesome fruit he will take away the hedge of his vineyard and it shall be eaten up Esay 5. 4. 5. Every branch in Christ that beareth not fruit his Father the Husbandman taketh it away and every branch that beareth fruit hee purgeth it that it may bring forth more fruit Iohn 15. 1. 2. and when the fruit is young and tender hee hath care to preserve and cherish the same Vers. 16. is mine Here the Spouse professeth the joyfull communion betweene Christ and her which shee now feeleth renewed after her soule sicknesse Christ is ours when by faith wee apply him and all his graces his death resurrection ascension intercession c. unto our selves as our owne Because we thus judge that if one died for all then are all dead 2 Cor. 5. 14. I am crucified with Christ. Neverthelesse I live yet not I but Christ liveth in me c. Gal. 2. 20. And we have knowne and beleeved the love that God hath to us 1 Ioh. 4. 16. and I his by the covenant of his grace as it is written I entred into covenant with thee saith the Lord God and thou becamest mine Ezek. 168. Or as the former branch signified her faith to justification so this latter her sanctification whiles by holinesse of life she giveth her selfe to Christ in all obedience to doe his will Rom. 6. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. feedeth among the Lilies this signifieth the continuance and increase of grace for that faith and holinesse might be increased daily Christ by his Spirt and by the ministery of his word feedeth his flocke among the faire sweet and comfortable Lilies of the scriptures and in the communion of the Saints which are like Lilies among thornes v. 2. V. 17. Untill the day dawne or untill the day blow or breath forth to wit light as appeareth by that which followeth the fleeing of shadowes Although it may have reference to the blowing of the wind at the breake of the day The like speech is used again in Son 4. 6. the shadows flie that is the darknesses of the night flee as on the cōtrary when the day goeth away the shadowes of the evening are said to be stretched out Ier. 6. 4. turn-about to wit unto me have respect unto and care of me it is a request of comfort from Christ as David saith Thou didst much increase my greatnesse and didst turne about and comfort me Psalme 71. 21. The Spouse here in the night and darknesse of her tribulation and tentation desireth Christ to bee ready at hand for her helpe by the comfort of his Word and Spirit The night and shadowes thereof doe signifie either the darknesse of ignorance and sinne when the truth and way of God is not knowne Ephes. 5. 8. 1 Iohn 1. 6. Mich. 3. 6. or the time of trouble and persecution Lament 3. 1. 2. the day is the time of knowledge holinesse comfort peace and joy 1 Thessalonians 5. 5. Rom. 13. 12. 13. Esther 8. 16. The dawning or breake of this day is the sense and feeling of inward joy and comfort by the Word and Spirit as the Apostle willeth us to take heed unto the sure word of prophesie as unto a light that shineth in a darke place untill the day dawne and the day starre arise in our hearts 2 Peter 1. 19. the fleeing of the shadowes is the removing away of blindenesse ignorance sinfulnesse misery trouble which God beginneth to his people in this life and continuing till the end when the day of the Lord and the day of Christ shall appeare 1 Thessalonians 5. 2. 2. 2 Thessalonians 2. 2. when there shall be eternity of light and joy to the faithfull to a Roe for swiftnes to help me and pleasantnesse to delight me see the notes on vers 9. fawne of the Hindes or of the Harts that is a yong Hart see vers 9. of Bether or by interpretation of division of partition This seemeth to be the place called also Bithron which was on the outside of Iordan 2 Samuel 2.
the well eating and chewing of her spirituall food from the washing the second praise of her teeth that they are white and cleane as washed sheep which seemeth to respect besides comelinesse the purity of the spirituall meat wherewith she is fed as it is a part of Iudahs blessing that his teeth should be white with milke Gen. 49. 12. beare twinnes as fruitfull ewes bring forth twinnes of equall bignesse so the teeth are set in double rankes one answerable to another which is the third property for which they are praysed bereaved of the yong or robbed of the yong by miscarying or any other accident Barren is that which beareth not Esa. 54. 1. but the word here used signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth against the inconveniences forementioned These teeth of the Church which chiefly serve to eate with may here meane her courage and strength against her enemies as is prophesied of Israel hee shall eate up the Nations his enemies Num. 24. 8. or rather her judging discerning esteeming and applying of the word of God and seales of his Covenant for the comfort and nourishing of her soule so chewing the cudde and feeding by faith upon the promises of God which are often made under the similitude of eating and drinking as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some referring this to persons understand by the teeth the Ministers of the word that breake and as it were chew the bread of life unto and for the people So the Chaldee expoundeth these teeth to bee the Priests and Levites that did offer and eate the sacrifices in Israel Vers. 3. a threed or a lace a line aribband of scarlet that is thinne in substance red of colour as scarlet double-dyed which two things are the grace of the lips Here by the lips of the Church are commended her doctrines reproofes prayers prayses c. For the lips are the instruments wherwith words are uttered whether in prayer as Zeph. 3. 9. Psal. 21. 2 or praise and thankes as Psal. 66. 3. Heb. 13. 15. or vowes as Psal. 66. 13. 14. or doctrine Mal 2. 6. 7. Psal. 119. 13. or pleading as Iob 13. 6. or comfort as Iob 16. 5. or any other speech All these shee uttereth not with swelling words of vanity or taught by humane wisedome but by the Spirit of God who hath poured grace into her lippes and by faith in the blood of Christ wherein her doctrines prayers comforts are all dyed and coloured 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons signifie the administers of the word and prayer as the Chaldee paraphrast applyeth it to the high Priest in Israel and his prayers for the reconciliation of the Church on Atonement day Levit. 16. Other of the Iewes expound it of the singers in Israel comely gracious and to be desired see the notes on Song 1. 5. So our praises of God are said to be pleasant and comely Psal. 147. 1. and we are commanded that our speech be alway with grace Colos. 4. 6. thy temples Hebr. thy temple that is each of the temples of thine head Here by the cheekes also may be meant as the Greeke version here hath it which are adjoyned to the temples whose red colour like a peece of pomegranate when it is cut are a part of the beauty of the face and a signe of modestie and shamefastnesse So here in the Church it betokeneth her reverend and modest countenance as fearing and taking heed lest shee should speake or doe amisse or blushing if she hath failed Some doe explaine this to signifie the Governours of the Church and the similitude of the pomegranate to denote the fruit and benefit that commeth by such The Chaldee also expoundeth it of the King in Israel and the locke after mentioned of the Governours under him Vers. 4. like the towre of David whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion which David tooke and builded 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright high and strong for the necke is named in Hebrew Tsavvaar of firmnesse and strength a Tower Migdal is a building great and high Esa. 2. 15. This signifieth the magnanimity and courage the sure hope the bold and comfortable cariage of the Church whiles shee being by faith united unto Christ her head doth no longer bow downe her necke to beare the yoke of her enemies to serve Satan and sinne any more or to bee a servant unto men Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare which are not carnall but mighty for God 2 Cor. 10. 4. shee standeth and withstandeth in the evill day taking the shield of saith the sword of the Spirit which is the word of God and other like armour wherewith shee defendeth her selfe and discomfiteth all her enemies Ephes. 6. 11. 17. so that her necke is like the horses clothed with thunder and terrour Iob 39. 19. The contrary state of the Church was figured by the captivity of Babylon when her necke was under persecution and her transgressions as ayoke were wreathed and come-up upon her necke Lam. 5. 5. and 1. 14. See after in Song 7. 4. The Hebrewes in their Chaldee Paraphrase expound this necke to meane the Chiefe of the Session or great Councel in Israel for an armorie to hang swords on and other like weapons of warre The Hebrew word Talpijoth used onely in this place is by the Greeke left uninterpreted Thalpioth and seemeth to be derived of Thalah to hang and pijoth two-edged swords meaning all instruments to offend or wound the enemy as the bucklers and shields after mentioned were to defend her selfe bucklers hang or are hanged a buckler hath the name in the originall of protection or defence the word following shields which seemeth to be borrowed from the Hebrew name Shiltei hath the signification of power or dominion as being used of great and mighty men Such bucklers and shields of David were sometime kept in the house of God 2 Chro. 23. 9. and as the taking away of shields from the enemy was a signe of victorie 2 Sam. 8. 7. so the hanging of them up on walles was a signe of glory Ezek. 27. 11. of mighty men This hath reference to Davids worthies or mighty men who held strongly with him in his kingdome and with all Israel to make him King whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments are here taken for figures and examples of all the mighty men of God which by the shield of faith in God and Christ the shield of his people have done many great and mighty workes as the Apopostle bringeth a cloud of witnesses in Hebr.
affliction errour ignorance ariseth to her owne and others coÌ„fort Thus it is said to the Church Arise shine for thy light is come and the glorie of the Lord is risen upon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Esay 60. 1. 3. And to such as amend their wayes he promiseth Then shal thy light breake forth as the morning c. Esay 58. 8. faire as the Moone which is called in Hebrew Lebanah of her whitenes and bright shining When glory and prosperity is promised God saith Thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe Esay 60. 20. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven fold Esay 30. 26. but when affliction is threatned he saith The Sun and the Moone shall be darkned c. Ioel. 3. 15. Ezek 32. 7. 8. Here therfore the glorious state of the Spouse is signified to the admiration of others as it is said Thy renowne went forth among the heathen for thy beauty for it was perfect through my comlinesse which I had put upon thee saith the Lord God Ezek. 16. 14. cleare as the Sun or pure in Greeke choice as the Sun as v. 9. Christ himselfe is the Sun of righteousnesse Mal. 4. 2. the Woman his Spouse is clothed with the Sun Rev. 12. 1. because by faith she hath put on Christ Gal. 3. 27. by whose righteousnes impured she is purged from all sin and so is made glorious Here also we may observe in her the degrees of grace her first light being like the morning or day dawning her second beauty like the Moone her third degree like the Sun it selfe in brightnesse And so it is said The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4. 18. terrible to the enemies with whom she is to fight under the banner of Christs Gospell love Song 2. 4. having the weapons of her warfare not carnall but mighty through God to the pulling downe of strong holds c. 2. Cor. 10. 4. So Israel was a people saved by the Lord the shield of their helpe and who was the sword of their excellency Deut. 33. 29. God did put the dread of them and the feare of them upon the nations under the whole heaven who heard the report of them and trembled Deut. 2. 25. The people 's heard and were afraid sorrow tooke hold on the inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the inhabitants of Canaan melted away feare and dread fell upon them c. Exod. 15. 14. 15. 16. Psal. 48. 5. 6 See before on v. 4. V. 11. I went down The words of Christ shewing how hee went to visit the garden of his Church Nut garden The originall word Egoz is not sound but in this one place the Gr. translateth it the Nut and most interpreters the Arabike also agreeth in which tongue Nuts are called Geuz It meaneth aromaticall trees fruits such as Christs gardens are planted with Song 4. 12. 13. 14. and so is to be understood of that fruit which wee call Nutmegs and the like The Chaldee paraphrast applyeth this Nutgarden to the second Temple builded by Cyrus commandement and the state of the Church then but these Prophesies seeme rather to meane the time under the Gospell as before is shewed the fruits of the valley fruits here properly meane the new greene or first ripe fruits such as are tidie and forward in the beginning of the yeare So after the winter of tribulation and wrath commeth the chearfull Spring of grace in the garden of the Church situate low and base as in a valley or bourne where it is watered with Gods Word and Spirit and made fruitfull The Greeke translateth it fruits of the bourne or streame In hot Countries gardens and orchards were wont to be planted neere bournes streames and pooles of water to make them fruitfull Eccles. 2. 6. Ezek. 31. 4. 5. 7. the pomegranates or pomegranate trees by these and the former vines are meant the people called of God and planted in the garden of his Church which when they flourish in a good profession doe after bring forth the fruits of good workes to the glory of Christ. The Chaldee expoundeth these of the wise men of Israel likened to a vine and their plenty of good workes as the Pomegranate is full of juice and kernels So in Song 7. 12. Vers. 12. I knew not These words seeme to be the continued speech of Christ though some thinke them spoken by his Spouse and by saying I knew not he meaneth experimentall knowledge or perceiving for things are spoken of God after the manner of men as in Gen. 18. â—1 I will goe downe now and see whether they have done altogether according to the cry of it which is come unto me and if not that I may know See also Exod. 33. 5. Gen. 22 12. Now that which Christ here knew not may be understood of the former things that he perceived not the Vines to flourish or the Pomegranate to blossome and therefore calleth upon the Shulammitesse in vers 13. to Returne or that hee knew not neither was aware of the frowardnesse of his people which was beyond mans expectation and therefore hee furthered them as with Chariots to helpe and hasten them forward For Whosever hath to him shall be given and he shall have more abundance Matthew 13. 12. my soule-put me that is I put my selfe but the manner of speech noteth an earnest desire and hearty affection as my soule seeketh Eccles. 7. 28. my soule loveth Song 1. 7. my soule is troubled Psalme 6. 4. my soule hateth Esay 1. 14. my soule is joyfull Esay 61. 10. and many the like the charets of my willing people or of my princely or noble people in Hebrew ammi nadib that is my voluntary free bounteous or noble people The Greeke putting both words in one make it a proper name the charrets of A 〈…〉 adab it rather denoteth the people of Christ which are voluntaries in the day of his power Psalme 110. 3. sustained with a free or princely spirit Psalme 51. 14. and receiving the word with all readinesse or willingnesse of minde as Acts 17. 11. and 2. 41. To such Christ is as Charrets by the ministery of the Word to helpe and hasten them forward in grace and to defend them from their enemies For Charrets were used in warres Iosua 11. 4. 1 Samuel 13. 5. and when God threatneth vengeance unto the wicked he saith hee will come with his charrets like a whirlewinde to render his anger c. Esay 66. 15. And as the Prophets of old were the charret and horsemen of Israel 2 King 2. 12. and 13. 14. and peoples conversion unto Christ is called a bringing of them upon horses and in charrets
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was