Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the three and fiftieth Section of the Law: See Gen. 6. 9.

GIve eare] or, hearken yee heavens. Moses be∣ginneth this propheticall song, calling as [unspec 1] with the sound of a trumpet, the heavens and earth, (and all the creatures in them,) to bee wit∣nesses of his words, (as in Dent. 30. 19. and 31. 28.) the more to affect the hearts of the people. So Esaias beginneth his prophesie against rebelli∣ous Israel, Esa. 1. 2. For though men die, yet hea∣ven and earth endure, Psal. 119. 89, 90, 91. Eceles. 1. 4. And though men will not heare, yet other creatures shall heare and witnesse against them, Ios. 24. 27. and I will] or, that which I shall speake: as, and he shall prepare, Mal. 3. 1. is expounded, which shall prepare, Mar. 1. 2. and let the earth heare] or, heare O earth; for he changeth the per∣son, and in Esay 1. 2. hee changeth the order also, Heare ye heavens, and give eare thou earth; and in Ier. 22. 29. O earth, earth, earth, heare the word of Iehovah.

Vers. 2. My doctrine] or, My received lear∣ning: [unspec 2] the doctrine of religion is so called, because it is received from God, not devised by men; as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you. So our Saviour saith, As my Father hath taught mee, I speake these things, Iohn 8. 28. And so it should be received of the hearers, as the word of God, not of men, 1 Thess. 2. 13. shall drop] or, let it drop; as being a wish, and also a promise that his doctrine should be pro∣fitable and effectuall, as the raine; which as it wai∣teth not for the sonnes of men, Mich. 5. 7. so it commeth downe from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: in like sort, the word of God sha•• not returne unto him void, but it shall accomplish that which hee pleaseth, Esay 55. 10. 11. The Chaldee translateth, My doctrine shall be sweet as

the ••ai••e•• the Greeke, let it be expected as the raine. the raine] which maketh the barren▪ earth fruitfull, and so resembleth the word of God, and effect thereof in the hearts of men: see Esay 45. 8. Contrary to false teachers, which are clouds with∣out water, Iude v. 12. For, who so boasteth himselfe of a false gift, is clouds and winde without raine, Prov. 25. 14. shall distill] or, let it distill, or s••ow downe: as the Greeke translateth, let my words come downe as the deaw; and the Chaldee, let my speech be received as the deaw. The manner of de∣livering Gods word is here, and often, likened to a dropping, Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe, to raine or deaw, figures of heavenly graces. See Genes. 27. 28. the small raine] or small drops; in Hebrew Seghnirim, so named of haires, like which it falleth. Or it may have affini∣ty with Saghnar, a storme, and meane a stormie raine, figuring the doctrine of the Law, which as it was given with storme and tempest, Heb. 12. 18. so it worketh like effect in the conscience. So the Greeke translateth it a showre, or showry raine: the Chaldee, as the rainy winds which blow upon the ten∣der herbe. the showres] the strong or greater raine, which falleth with manifold drops, or with vio∣lence as arrowes: the Chaldee translateth them drops of the latter raine; whereof see Deut. 11. 14. The with-holding of these was a punishment, as in Ier. 3. 3. the showres have beene with-holden, and there hath been no latter raine: the giving of them was a blessing, Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse] as the people sometime are likened to grasse, for their fraile and momentany state, Esay 40. 6, 7. so here they are likened to grasse & herbs, which grow by the raine, Iob 38. 26, 27. that they should not be unfruitfull hearers, like stones or san∣dy ground, whereon nothing groweth.

Vers. 3. proclaime] or publish, preach: but the [unspec] Chaldee turneth it, pray in the name of the Lord. give ye greatnesse] or majestie, that is, magni∣〈◊〉〈◊〉 him: so in Iude 25. to the onely wise God our 〈◊〉〈◊〉 he glorie and majestie (or greatnesse:) and 〈…〉〈…〉 Chron. 29. 11. Thine, O Iehovah, is the great∣nesse, and the power, and the glory, &c.

Vers. 4. The Rocke] that is, as the Greeke trans∣lateth God: so in vers. 18, 30, 37. 1 Sam. 2. 〈◊〉〈◊〉 [unspec] 〈◊〉〈◊〉 Sam, 22▪ 2, ••2. God is called the Rocke, because of his might, stability and immutability; and to his Church he is a firme foundation, Matth. 16. 〈◊〉〈◊〉 and Christ is the Rocke, 1 Cor. ••0. 4. his worke, in Greeke, his workes; so worke, in Psal. 9••. 〈…〉〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation, and redemption of his people, & 〈◊〉〈◊〉 other, wrought in them▪ which are said to be perfect, or unblemished, because there is no defect, no fault in any of them. Therefore in it the righte∣ous 〈◊〉〈◊〉 [unspec] joyce, Psal. 92, 5. hi•• 〈◊〉〈◊〉] that is, 〈◊〉〈◊〉 administration, his d〈…〉〈…〉 judgement] that 〈◊◊〉〈◊◊〉 judicious, right and equal 〈◊〉〈◊〉 and so shall m••y finde that walke in them Psal. 〈…〉〈…〉 8, 9, 10. faithfulness] or faith, understand, 〈◊〉〈◊〉 God of faith, 〈…〉〈…〉 most faithfull & true, that all may relie safely 〈…〉〈…〉 and his word. without ••••••quity] on 〈…〉〈…〉 injurious evill▪) in him, as the Greeke translateth. So in Psal. 92. 16. Iehovah is righteous, my Rocke, and no iniquity is in him. right] or righteous: in Greeke, just and holy the Lord is. As his faith is constant to those that fol∣low him, so is his justice righteous to such as for∣sake him.

Vers. 5. They have corrupted themselves] or, It [unspec 5] hath corrupted it selfe; speaking of the people, (as is expressed in Exod. 32. 7.) as of one man, and prophesying here their falling away from God. Or, It hath corrupted (it selfe) before him, that is, before or against God. The Greeke translateth, they have finned: and corruption is used both for sinne, as in Gen. 6. 11. and for destruction following sinne, as Gen. 6. 13. it being alwaies the changing of the e∣state of a thing from good to evill. And this cor∣rupting themselves, was chiefly by idolatry, as vers. 15, 16, 17, &c. Exod. 32. 7, and implieth also their destruction; and it is ascribed to themselves, that it might not be imputed unto God: so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters, Esay 1. 4. and this their action is opposed to the perfection of Gods worke, in vers. 4. their spot] or, their blot, their blemish; that is, their vice, or evill, (as the word is explained in Deut. 17. 1.) and thereupon their blame. This is opposed to Gods faithfulnesse in vers. 4. and it is an effect of their foresaid corruption, and an evi∣dent signe thereof. not of his sonnes] that is, not such a spot (or blemish) as is in the sonnes of God through their infirmity, whereto all are sub∣ject; but such as is in a crooked and perverse gene∣ration, that will not be reclaimed from their wees. And this is a declaration of the effect of the Law in Israel, which was added because of transgressions, Gal. 3. 19. and when it came, sinne reviued; and the passions of sins, which were by the Law, did ef∣fectually worke in their members, to bring forth fruit unto death, as Rom. 7. 9, 5. But the grace of God through the Gospel, worketh contrary effects of sanctification, which the Apostle layeth down in these words of Moses, thus; That ye may be blame∣lesse and sincere, the children of God, unblemished (or spotlesse) in the midst of a crooked and perverso gene∣ration, among whom shine ye as lights in the world, holding fast the word of life, Philip. 2. 15, 16. The Chaldee expoundeth it, They have corrupted them∣selves, and not him; sonnes that have served I∣dole. crooked] or f••••ward; it is contrary to strait or even, Esay 42. 16. and they that are thus in heart, are an abo••••nation to the Lord, Pra••. 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. & here∣in the people are opposed to God just and righte∣ous, in vers. 4. as they that perverted all eq••nty, Mich. 2. 9. and had made them crooked pathes, E∣say 59. 8. perverse] that turne and writhe them∣selves and others, as wrestlers are: but this word is applied to such as are perverse in minde and counsell, Iob 〈◊〉〈◊〉. 10▪ used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation. Hereby Israels habi•• in evill is sigh〈…〉〈…〉, 〈…〉〈…〉sting the ho∣ly Ghost, Act▪ 〈◊〉〈◊〉. 51. so that their corruption and spot could not be 〈◊〉〈◊〉, but remained upon

them as malignant ulcers. Compare Esay 1. 5. 6. ler. 5. 3.

Vers. 6. requite] or reward, recompence. This is [unspec 6] a sharpe rebuke of the ungratefull people, (set downe therefore question-wise,) who in faith and obedience should have shewed at least their thank∣full hearts, as did hee which said, What shall I ren∣der unto Iehovah for all his beneficiall rewards unto mee? I will take up the cup of salvation, and call up∣on the name of Iehovah, Psal. 116. 12, 13. foo∣lish] or vile: the Hebrew Nabal, is such a foole as hath his understanding and judgement saded and depraved, whereupon hee becommeth vile and wicked, saying in his heart, there is no God, Psal. 14. 1. and blaspheming his name, Psal. 74. 18. This foole, or vile person, is opposed to the noble or liberall, Esa. 325. The Chaldee here trans∣lateth, people which have received the Law, and are not wise. Father] by regeneration, as 1 Pet. 1. 3. Deut. 14. 1. bought thee] or, thy purchaser, thy possessour, owner; see the Annotations on Ex. 15. 16. And this aggravateth their sinne, who denied the Lord that bought them, as 2 Pet. 2. 1. for the oxe knoweth his owner (or him that bought him) though Israel did not know, Esay 1. 3. made thee] not onely in the first creation, as Gen. 1. 26. but in exal∣tation to dignity after redemption, as God is said to have made Moses and Aaron, 1 Sam. 12 6. who advanced them to that honour in his Church. Therefore this word is used for a degree of grace after creation, as in Esay 43. 7. I have created him for my glory, I have formed him, yea I have made him. So Christ is said to have made twelve, when hee ordained them to the office of Apostleship, Mar. 3. 14. And Paul saith of Israel, that God ex∣alted the people, when they dwelt as strangers in the land of Egypt, Acts 13. 17. ••established] formed, fitted, & ordered firme and stable, that thou migh∣test abide in his grace.

Vers. 7. of old] or, of the world and ages past, all which will testifie of Gods grace unto his people. [unspec 7] Thus Moses confirmeth that which hee spake of Gods goodnesse towards them, in vers. 6. and by this the Saints confirmed themselves in their troubles and feares, Psal. 77. 6. 7. &c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the for∣merthings of old, for I am God, and there is none else, &c. generation and generation] that is, all gene∣rations, and every of them: so in Psal. 89. 2. to ge∣neration and generation; and Esth. 3. 4. day and day, that is, euery day▪ and Ezr. 10. 14. citie and citie, that it, every citie, he will shew] This the Psalmist confirmeth, saying, O God, with our eares we have heard, our Fathers have told unto 〈◊〉〈◊〉, the worke thou wroughtest in their daies, in daies of old, &c. Psal. 44. 1, 2, &c. So in Iudg. 6. 13. Where be all his mi∣racles, which our fathers ••••ld us of▪

Vers. 8. divided inheritance] that is, appointed and gave lands and Countries for the nations to [unspec 8] inherit; as mount 〈◊〉〈◊〉 to the Edomites; Deu. 2. 5. A•• to the Moabites, Deut. 2. 9. and so to others, 〈◊〉〈◊〉 9. 7. For God hath 〈◊〉〈◊〉 of 〈◊〉〈◊〉 bloud ••ll mankinde, for to dwell on all the face of the earth: & hath determined the times before appointed, and the bounds of then habitations, that they should seeke the Lord, if haply they might feele after him, and finde him, Acts 17. 26, 27. separated] into distinct families, and peoples, with severall languages; whereof see Gen. 10. and 11. chapters. bounds] or, borders, limits of the peoples; which may be re∣ferred specially to the peoples in the land of Cana∣an, whose bounds God proportioned before hand, according to the number of the sonnes of Israel, that they might be possessors of it after the Canaa∣nites. Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel, which was their whole number when they went downe into Egypt, Gen. 46. 27. Deut. 10. 22. and more particularly be∣tweene Canaan with his eleven sonnes, Genes. 10. 15,—18. and the twelve sonnes of Israel, which be∣came Patriarchs to the Church of God, Exo. 1. 1,—4. Gen. 48. 28. Acts 7. 8. the sons of Israel] in Greeke, the Angels of God: so the Lxx translated this place purposely, lest the heathens should here take offence, that Israel should be matched with the 70. nations, that is, with all peoples of the world. And the Iewes supposed there were seven∣ty Angels, rulers of the seventy nations; and there∣fore they say according to the number of the Angels of God, whereby they meane seventy. Their opi∣nion is to be seene in R. Menachem on Gen. 46. where he saith, It is a generall rule that there is one (degree of) glory above another, and they that are beneath, are a secret signification of those that are a∣bove, and the 70. soules (Gen. 46. 27.) signifie the 70. Angels that are round about the throne of (Gods) glory, which are set over the nations. But wee are warned to beware how wee intrude our selves into those things which wee have not seene, Coloss. 2. 18.

Vers. 9. portion] or part, which hee hath divi∣ded [unspec 9] unto himselfe, Exod. 19. 5, 6. and for whom he long before prepared an habitation. And as he hath taken his people for his portion, so they againe take him for theirs, Psal. 142. 6. and hee is cal∣led the portion of Iakob, Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ, speaking of the portion of the inheritance of the Saints in light, Coloss: 1. 12. Iakob] that is, the posterity of Iakob; which being the name of his infirmity, before he was called Israel, com∣mendeth Gods love unto his, when they were weake and unworthy. And Iakob is the generati∣on of them that seeke Gods face, Psal. 24. 6. the line] or, the cord of his inheritance, that is, his heritage, as by line or measure befallen or allot∣ted to him; and so his peculiar, whom none other can challenge. Compare Psal. 16. 6, 7.

Vers. 10. Hee found him] that is, God found Ia∣kob, [unspec 10] meaning Iakobs posterity, the Israelites, whom God found, and was present with them in the wildernesse, to helpe them in all their miseries. Therefore the Greeke translateth, He sufficed him: and the Chaldee, He sufficed their necessities: as fin∣ding is used for sufficing, in Numb. 11. 22. Gods people of themselves doe all goe astray like lost sheepe: but hee seeketh and findeth them, for

their salvation, Esay 53. 6. Psal. 119. 176. Luk. 15. 24,—7.—32. land of wildernesse] a wilde or de∣sert land, where no inhabitants were, no dwelling citie, no food to sustaine him, Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world, Ezek. 20. 35. amongst whom Gods people straied, till he found them up: for when we were yet sinners, and enemies, he loved us, and reconciled us to himselfe by the death of his Sonne, Rom. 5. 8. 10. empty place] in Chaldee, a dry place; Hebr. emptinesse: a place not to be in∣habited, as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie, till they be filled with grace, and made the habitation of God through the Spirit, Eph. 2. 11, 12,—22. howling of the desart] or, yelling of Ieshimon: the wildernesse is called a place of howling, for the wilde beasts that dwell there, or for the wants that men finde therein: and Ieshimon, which signifieth a de∣sart, or desolation, may be taken for a speciall wil∣dernesse so named, as in Num. 21. 20. or general∣ly, for all desolate waste places: and such was that which Israel wandered in, Psal. 78. 40. The Greek and Chaldee translate it, a waterlesse place; and so in Esay 43. 20. God promiseth to give waters in Ieshimon, (or in the wildernesse.) It figured our e∣state in sinne, without Gods Word and Spirit, which are likened unto waters, Esay 44. 3. Iohn 3. 5. and 7. 38, 39. he led him about] to wit, in the wildernesse forty yeeres, as Deut. 8. 2. Or, hee compassed him about, to wit, with his love and pro∣vidence: so the Greeke translateth, be compassed but, and the Hebrew well beareth it. Thus David saith, to God, thou wilt compasse me about with songs of deliverance, Psal. 32. 7. and in Ier. 31. 32. com∣passing is used for going about to winne ones love and favour; which may also be intended here. The Chaldee translateth, Hee placed them round about 〈◊〉〈◊〉 divine Majestie: which may have reference to Israels encamping round about Gods Tabernacle, N••m. 2. instructed him] or, made them to under∣stand, to wit, by his Law, and by his Spirit, as Ne∣〈…〉〈…〉. 9. 18. 20. So the Chaldee explaineth it, hee learned them the words of the Law. apple of his 〈◊〉〈◊〉 or the blacke (the sight) of his eye; that is, with 〈◊〉〈◊〉 diligent care and love tendering them. Thus D••vid prayeth, Keepe me as the apple of the eye, Psa. 17. 8. and the Prophet saith, He that toucheth you, 〈…〉〈…〉heth the apple of his eye, Zach. 2. 8.

Vers. 11. an Eagle] the chiefest of all birds, [unspec 11] which similitude God therefore applieth to him∣se•••• ••here, and in Exod. 19. 4. stirreth up] or, 〈…〉〈…〉th up her nest, that is, her young ones: which 〈◊〉〈◊〉 Eagle rowseth up with her cry; so God did 〈◊〉〈◊〉 people with his Word and promises, whiles 〈◊〉〈◊〉 slept in their sinnes in Egypt. This is decla∣〈…〉〈…〉 Ezek. 20. 5, 6, 7. and the history is in Exod. 4. 29, 30, 31. So to the Church it is said, Awake, 〈◊〉〈◊〉 put on thy strength, O Sion, &c. Esa. 53. 1. and 〈◊〉〈◊〉 thou that sleepest, and stand up from the dead, 〈◊〉〈◊〉 Christ shall give thee light, Eph. 5. 14. flut∣〈…〉〈…〉th] or moveth and cherisheth. This is the word 〈◊〉〈◊〉 in Gen. 1. 2. the Spirit of God moved (or flutte∣〈…〉〈…〉) upon the face of the waters. That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people. spreadeth abroad] as preparing herselfe to flight, and thereby provo∣king her young to goe with her. This God per∣formed by spreading out the wings of his power against Egypt in plaguing them, and for Israel in preserving them from those plagues; so making way for his people to passe out of the place of their bondage. taketh them] that if they be slacke or negligent, shee may procure them to come away. So God by his Angels tooke hold on Lots hand, and led him out of Sodom, Genes. 19. 16. and hasted the departure of Israel out of E∣gypt, Exod. 12. on her wings] in gentle∣nesse, and for their safety: not in her talents where∣with she beareth her prey. And the Eagle soaring high, her young being on her wings, are safe from all danger. Thus God lead Israel safe thorow the red sea, Exod. 14. and into the wildernesse of Sinai, where hee said unto them, You have seene what I did to the Egyptians; and I have borne you upon Eagles wings, and brought you unto my selfe, Ex∣od. 19. 4. So Christ giveth to the woman his Church, two wings of a great Eagle, that she might flee into the wildernesse, into her place where she is nourished, Rev. 12. 14.

Vers. 12. alone lead] or, lead him alone; which [unspec 12] may be referred to Iehovah their onely leader, and so the Greeke explaines it: or, to the people lead alone, as in Num. 23. 9. & Deut. 33. 28. they are said to dwell alone; and thus the Chaldee interpre∣teth it. lead him] that is, lead Israel, conducting them thorow the wildernesse in safetie, as Deut. 8. which mercie is often mentioned, Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them, Esay 63. 9. with him] with Iehovah; or, with Israel; as the Greeke translateth, with them. God erected his Tabernacle, and set his true worship in Israel, without commixture with the idolatrie of the nation. And unto that they should have kept themselves, as Psal. 81. 8, 9, 10. The Chaldee parphraseth, there shall no service of idols be established before him.

Vers. 13. made him ride] made Israel to con∣quer [unspec 13] and triumph: so riding is often used for con∣quecing and subduing: as, Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11. 14. high places of the earth] or, of the land, to wit, Canaany, which they conquered: and by the high places, are meant the mountaines, and high walled cities which they subdued, Deut. 1. 28. A like promise is made in Esai. 58. 14. I will cause thee to ride on the high places of the earth: and in Deut. 33. 29. thou shalt tread upon their high places. The Chaldee here translateth, He placed them on the strong places of the earth. and he did eat] or, that he might eat: the Greeke saith, he fed them with the fruits of the fields. fruits] or, fruitfulnesses, all things that grew in the fields. honey out of the rocke] that is, honey of Bees nestling in rocks: or honey fruits, as dates and the like, which grow on palme trees, (as oile on olive trees,) in rocky places: that where∣as rocks and stones are usually barren, God made such places fruitfull to Israel; even as he gave them

water out of the rocks in the wildernesse, Exod. 17. 6. Num. 20. 11. whereto this here also may have reference, and meane waters sweet as honey and oile. This honey and oile figured the heavenly graces which God bestoweth upon his Church in Christ, (who is likened to a Rocke, 1 Cor. 10. 4.) and which he would continue, if men would hearken unto his Law, Psal. 81. 14,—17. and 119. 103. Song 4. 11.

Vers. 14. Butter of kine] or, of the herd, that [unspec 14] is, made of Cowes milke: these things were a signe of the fruitfulnesse of the land, as is observed by the Prophet, Esai. 7. 21, 22. And as soft and smooth words are sometimes likened to butter, and oile, Psal. 55. 22. so here they figured the soft and comfortable words of grace, wherwith God sa∣tiateth the soules of his people. The Chaldee para∣phraseth, He gave them the spoiles of their kings and rulers, with the riches of their great and strong men, &c. and so in Amos 4. 1. Princes of Samaria are called kine of Basan. of the flocke] of sheepe and goats, Levit. 1. 10. for the food of them and of their houshold, as Prov. 27. 27. fat of lambs] that is, fatted lambs, rams, &c. of the breed of Ba∣san] Hebr. sonnes of Basan, that is, bred and fed on mount Basan, which was a fertile place, and good to nourish cattell, Num. 32. 1. 3. 4. 33. fat of the kidnies of wheat] that is, fine flower of the kernels of wheat. The flower which is the best and the principall, is called the fat, here and in Psal. 81. 17. and 147. 17. and the kernels are called kidnies, because when they are full, they resemble kidnies in shape. bloud] that is, juice of the grape, which is red coloured like bloud. Hereupon Christ killing his enemies, and having his cloths sprinkled with bloud, is described like one treading grapes in the wine-fat, Esai. 63. 2, 3. Rev. 14. 19, 20. and 19. 13. And this sense the Chaldee keepeth here, translating it, the bloud of their mighty men shed like water. But literally it is meant of the wine that was plentifull in the land of Canaan; and spiritually of the heavenly graces wherewith Christ filleth his people, Esai. 55. 1. thou didst drinke] he turneth his speech to Israel: the Greeke for more plaine∣nesse translateth as before, they dranke. pure wine] or red wine, as in Psal. 75. 8. and in Esai. 27. 2. In that day sing yee unto her, a vineyard of red wine; and such was the best wine in that land: the Greeke translateth it onely wine. Thus Moses, by honey, oile, butter, milke, fat flesh, fine bread, and wine, (seven things under which number all other are comprehended,) signifieth the manifold bles∣sings which Israel enjoyed in their land. Which was a figure unto them of the most fertile King∣dome of Christ, and the heavenly comforts of his Word and Spirit, wherewith he satisfieth his peo∣ple. And of these, some are food for children to sucke, as honey, oile, butter, and milke, Esai. 7. 15, 16. the rest are stronger meats for men: so the faithfull have in their infancy easie instruction, the sincere milke of the Word, to grow thereby; and in their ripe age, the higher mysteries of the Gospell, as 1 Pet. 2. 2. 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14.

Vers. 15. Iesurun] or Ieshurun, that is, as the [unspec 15] Chaldee explaines it, Israel; the Greeke, Be∣loved; so in Deut. 33. 5. 26. where the Chaldee againe translates it Israel; the Greeke, Beloved: and in Esai. 44. thou Iesurun whom I have chosen; the Chaldee saith, thou Israel: the Greeke, thou beloved Israel. It hath the name of Iosher, Righteous∣nesse, as being a righteous people by calling, ha∣ving Lawes right and equall, if they had walked in them. Or it may be derived of Shor, which is to Looke or See, because this people saw the glory of God at the giving of the Law. The same word Shor is also a Bullocke, which some thinke Moses here alludeth unto, as if Israel were wexed like a fat bullocke which kicked. But the other places where this this word is used, imply no such thing. wexed fat] in Chaldee, waxed rich. This was the occasion of their falling from God, the prospe∣ritie and blessings which they had in Canaan, as is also shewed in Neh. 9. 25, 26. They tooke strong cities, and a fat land, and possessed houses full of all goods, Wells digged, Vineyards, and Oliveyards, and fruit trees in abundance: so they did eat, & were filled, and became fat, and delighted themselves in thy great goodnesse. And they turned disobedient, & rebelled a∣gainst thee, and cast thy law behinde their backs, &c. The like complaint is in Ier. 5. 27, 28. Though this may imply also the fatnesse of their heart, whereof see Esay 6. 10. Matth. 1••. 15. kicked] that is, be∣haved themselves contemptuously, and wexed wanton: and it signifieth their contemptuous a∣buse of Gods holy ordinances, as he complaineth of Priests, Wherefore kicke yee at my sacifice, and at mine offering, which I have commanded, &c. 1 Sam. 2. 29. This word Paul seemeth to respect, when he speaketh of such as tread under foot the Sonne of God, Heb. 10. 29. thou art covered] or, thou hast covered, thy selfe, thy face, or thine heart with fatnesse, as is explained in Iob 15. 27. thus; hee covereth his face with his fatnesse; and maketh col∣lops of fat on his flankes. And in Psal. 17. 10. They are inclosed in their owne fat; with their mouth they speake proudly: and in Psal. 73. 7. Their eyes stand out with fatnesse. he forsooke God] in Chaldee, he forsooke the service of God: hee turneth his speech away from the people, as they that would not heare: and speaketh to heaven and earth for to wit∣nesse; as in vers. 1. And this is the first part of their sinne, to forsake the good God. made him] by creating, and advancing him, as in v. 6. lightly esteemed] or, vilely and foolishly despised; Hebr. je∣nabbel, of Nabal foolish, as he called them in v. 6. The Chaldee expounds it, hee provoked to anger. the Rocke] the mighty God Christ; as vers. 4. So the Greeke translateth, he departed from God his Saviour.

Vers. 16. provoked him to jealousie] or, made him [unspec 16] jealous, that is, exceeding angry: for jealousie is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. strange gods] the Chaldee explaineth it, the service of Idols, or ido∣latry. So in Psal. 78. 58. they provoked him to jea∣lousie with their graven images. And in 1 King 14. 22, 23. the Iewes provoked him to jealousie with their sinnes, &c. for they also built them high places,

and images, &c. And this is the second part of their sinne, to turne to idols and devils. abominati∣ons] that is, abominable idols, or false gods, and o∣ther sinnes, as Levit. 18. 26, 27. Deut. 7. 25. 2 King. 23. 13.

Vers. 17. to devils] that waste and destroy man-kinde, as their name Shedim here signifieth: see [unspec 17] Levit. 17. 7. and these are in this respect opposed to God, who maketh and saveth his people, v. 15. So Ieroboams calves are called Dev••ls, 2 Chron. 11. 15. and all the Gentiles idols are Devils, 1 Cor. 10. 20. and Antichrists, Revel. 9. 20. And unto de∣vils the Israelites sacrificed their sons & their daugh∣ters, when they sacrificed them unto the Idols of Canaan, Psal. 106. 37, 38. whom they knew not] had no knowledge or experience of any good from them: or, gods which knew not them, that is, had done them no good; as on the contrary the true God saith, I did know thee in the wildernesse, Hos. 13. 5. where the Chaldee explaineth, I sup∣plied their necessities. came lately up] Hebr. came from neere, that is, from neere time: which when it is spoken of a thing past, meaneth lately; when of a thing to come, it meaneth shortly, as in Ezek. 7. 8. were not afraid] with horrour, lest they should be hurt by them. So the originall word pro∣perly signifieth, and therein differeth from that feare or reverence which we owe to the true God. Hee meaneth, that they were such Gods as could neither doe good nor evill, as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill, neither also is it in them to doe good.

Vers. 18. the Rocke] that is, as the Greeke saith, [unspec 18] the God, and the Chaldee, the strong Feare, that is, the strong God: see v. 4. begat thee] with the word of truth, that thou shouldst be a kinde of first-fruits of his creatures, as Iam. 1. 18. The Chaldee expoundeth it, created thee; which may also bee applied to creating in Christ Iesus unto good workes, as Ephes. 2. 10. unmindfull] in Greeke, hast forsaken: this & the word following, hast forgotten, sheweth their long continuance in their sin, wher∣of God complaineth by the Prophet, My people have forgotten me daies without number, Ier. 2. 32. And is not only forgetfulnesse in minde, but in af∣fection and action; as when they made a Calfe in the wildernesse, they forgat God their Saviour, Ps. 106. 19. 21. So God when he will punish them, threatneth, I will utterly forget you, and forsake you, Ier. 23. 39. Hereupon he saith, Remember these, O Iakob and Israel, for thou art my servant; I have formed thee, thou art my servant, O Israel, shew not thy selfe forgetfull of mee, Esay 44. 21. that formed thee] or, that brought thee forth: in Greeke, that nourished thee: in Chaldee, that made thee. God is here likened to a father that begat, and a mother that bare or brought forth; both which do set forth his love, and the worke of his grace.

Vers. 19. saw] the Chaldee saith, it was revealed [unspec 19] before the Lord. God the Iudge first taketh notice of the sinne, as in Gen. 18. 20, 21. contemptu∣ously abhorred] or, loathed, despised as loathsome; which the Greeke expresseth by two words, he was jealous, (or fervent) and he was provoked: the Chal∣dee, his anger was strong. This word, which is commonly used for mens contemptuous provo∣king or despighting of God, is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners. the provoking] or, the ange∣ring, the indignation or griefe, caused by his sons and daughters, that is, by them which had beene his children by his gracious calling of them, and would seeme so to be still, but their spot was not such as his childrens, v. 5.

Vers. 20. will hide my face] the Chaldee ex∣pounds [unspec 20] it, will take away my divine presence. It mea∣neth also the withdrawing of his favour; there∣fore his children often praied against this, Psal. 27. 9. and 102. 2, 3. Exod. 33. 15, 16. And when God threatneth judgment to his people, he saith, I will shew them the backe and not the face in the day of their calamity, Ier. 18. 17. And here their pu∣nishment is answerable to their sinne: as they first withdrew their love and obedience from God, so he withdrew his presence and grace from them; that though they sought him, they should not finde him, Prov. 1. 28. The contrary is promised to the faithfull, They shall see his face, Rev. 22. 4. will see] and let others see: as the Greeke saith, I will shew what shall be to them at the last. Now the last end of sinners, if they convert not, is their de∣struction, Psal. 73. 17, 18. Prov. 14. 12, 13. and 23. 32. very froward] Hebr. a generation of frowardnesses, or, of perversities, that is, a most fro∣ward and perverse people. This word Paul useth of heretickes, Tit. 3. 11. no faith] no firmnesse, truth, or stability: for faith hath the name of sted∣fastnesse: see the notes on Exod. 17. 12.

Vers. 21. not god] or, no god: a prophesie of the [unspec 21] rejection of the Iewes, with the cause thereof. They left the Lord their God, and tooke another, so they made him jealous and angry: the Lord al∣so will leave them and take another people, so they shall bee provoked. their vanities] that is, as the Greeke translateth, their idols, or, as the Chal∣dee expounds it, their service of idols. So Idols are called vanities, Ier. 8. 19. and 14. 22. 2 King. 17. 15. because they are nothing, 1 Cor. 8. 4. not a people] or, no people, that is, by the Gentiles which now are not my people, whom I will call to my faith and obedience by the Gospell, whereby the Iewes shall have occasion of jealousie and anger. So Paul expoundeth this in Rom. 10. 19, &c. And in 1 Pet. 2. 10. which in time past were not a people, but are now the people of God. And in Hos. 1. 10. In the place where it was said unto them, Yee are not my people; there it shall bee said unto them, Yee are the sonnes of the living God. Thus God threat∣neth to take his Kingdome from the Iewes, and give it to the Gentiles. a foolish nation] and therefore vile and despised: so this is a reward of their foolish despising of the Lord, forementioned v. 15. The Iewes understand these things of the Chaldeans, which caried them captive and so grie∣ved 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, shew∣ing therejection of the Iewes for refusing Christ;

and calling of the Gentiles, (esteemed of them fooles) for which the Iewes were angry, as appea∣reth by Rom. 11. 14. 1 Thess. 2. 15, 16. which Gentiles are called foolish, because they were carri∣ed away after dumbe idols, 1 Cor. 12. 2. Whereup∣on 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 [unspec 22] mine anger, or, through my nostrill, that is, by the breath thereof. By fire is meant Gods fiery judg∣ments, 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 ex∣poundeth, peoples strong as fire; but here the Chal∣dee translateth, For an East winde strong as fire com∣meth 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 up∣on 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 barren∣nesse) 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 pla∣ces 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 ga∣ther [unspec 23] together evils against them. These plagues con∣cerne 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 ar∣rowes 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 [unspec 24] 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 Chalde∣ans, 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 pe∣stilence. 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 dis∣ease, 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 ex∣poūdeth 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 see∣meth here to be more generall, for the pest and o∣ther 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 cat∣tell: see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents] or, creeping things, wormes: the Chal∣dee 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. [unspec 25] 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] in∣ward 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 [unspec 26] from corner to corner: in Greeke, disperse them; in Chaldee, destroy them. Here God sheweth the mea∣sure of their punishments, which though they de∣served to have in all extremity, yet hee would mo∣derate in mercy.

Vers. 27. Were it not] or, but that I feare the [unspec 27] wrath (or provocation) of the enemie. God speaketh these things after the manner of men: and in re∣gard of his glory (that the enemy should not blas∣pheme) he would spare Israel from utter destructi∣on. So God pleadeth also with them in Ezek. 20. 13, 14, 21, 22, 44. behave themselves strange∣ly] or, make strange of the matter, deny and dissem∣ble the truth of the thing: which the Chaldee expoundeth, magnifie themselves. Compare

Psal. 140. 8. Or, it may meane the strange and in∣humane dealing of the enemies against Israel.

Vers. 28. For they] that is, the Israelites, as the [unspec 28] next verse sheweth, and it is a reason of the destru∣ction which God thought to have brought upon them, v. 26. it may also bee applied to their ene∣mies. void of counsels] or, as the Greeke trans∣lateth, which have lost counsell, in that they have forsaken Gods Law, which should be their coun∣sellor, Psal. 119. 24.

Vers. 29. O that they were] or, as the Chaldee [unspec 29] translateth it, If they were wise. Compare Psal. 107. 43. Hos. 14. 9. understand] which is the effect of wisdome, whereof they deprived themselves. consider their latter end] study and apply their minds to Gods workes past, present, and to come: this want of wisdome in them, the Prophet lamen∣teth, She remembred not her latter end, therefore she came downe wonderfully, Lament. 1. 9.

Vers. 30. one chase a thousand] Seeing God pro∣mised Israel that they should chase their enemies, [unspec 30] and an hundred of them should put ten thousand to flight, Levit. 26. 7, 8. how should on the con∣trary, one enemy chase a thousand of them, if God had not sold the Israelites for their sinnes? their Rocke] that is, God, as the Greeke translateth: see v. 4. sold them] in Chaldee, delivered them, meaning to the enemies, to whom they were sold even for nothing, as Psal. 44. Esay 52. 3. and this was for their iniquities, Esay 50. 1. shut them up] in Greeke, delivered them; meaning, into the enemies hand, as Psal. 31. 9. So God is said to shut up (that is, deliver) his people to the sword, Psal. 78. 62. See this phrase in Deut. 23. 15.

Vers. 31. their Rocke] the god on whom the [unspec 31] heathens relye: so the Greeke explaineth it, For our God is not like their gods. The person is chan∣ged, as if Moses, or the people spake of the hea∣then idols, that they could never have given their worshippers power over Israel, if God their Rocke had not sold them. Iudges] for the enemies were afraid of the God of Israel because of his for∣mer judgments on the Egyptians, 1 Sam. 4. 8. Ba∣laam confessed the power of God, and his good∣nesse unto Israel, Num. 23. 8, 12, 19, 20, 21. &c. The Egyptians would have fled, for they percei∣ved that God fought for Israel, Exod. 14. 25.

Vers. 32. their vine] the vine of Israel, so other [unspec 32] Prophets compare Israel with Sodom and Gomor∣rah, Esay 1. 10. Ezek. 16. 45, 46, 56. Although therefore these things may be applied to the hea∣thens, yet chiefly they respect Israel in their apo∣stasie; for, what things soever the Law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19. By the vine here, the Chal∣dee understandeth, punishment, translating, Their vengeance is like the vengeance of the people of So∣dom. And that such was their sinne and punish∣ment, Ieremy complaineth in Lam. 4. 6. This may also be applied to the apostasie of Antichrist, of the vine] or, above the vine of Sodom, that is, worse than it. God had planted Israel a noble vine, wholly a right seed, but they turned into the degene∣rate plant of a strange vine, Ier. 2. 21. So God planted the Christian Church in Christ the true vine, Ioh. 15. 1. but they degenerated, and wor∣shipped the beast Antichrist, whose citie is spiritual∣ly called Sodom, Revel. 11. 8. blasted fields] or blasted vines (or vine branches) that grow in Go∣morrahs fields. So the Greeke translateth it here, a vine branch. And the Hebrew Shedémah, which is sometime used for a field, or vine, Esay 16. 8. is in Esay 37. 27. blasted corne; and for it in 2 King. 19. 26. is written Shedephah, which properly sig∣nifieth blasted corne, or blasting, Deut. 28. 22. which sense I thinke is to bee retained here, as the Chaldee translateth it, their smiting or beating, that is, when Gomorrah was burnt with fire, Gen. 19. and the fields and vines in them blasted, they brought forth none but bitter and hurtfull grapes; so did this people Israel, and so doe Antichristians. their grapes] the grapes of them and him, that is, of them all, and of every one, for so much the Hebrew forme implieth; by grapes meaning their workes, as in Esay 5. 4. gall] that is, bitter, venemous, and hurtfull, as the Chaldee explaineth it, the gall of serpents: See Deut. 29. 18. most bitter] Hebr. clusters of bitternesses; meaning, most evill and noisome doctrines and actions: and as sometime it is used for bitter afflictions, Iob 13. 26. so here the Chaldee applieth it to the reward of their evill workes. The brests of Christs Church (out of which the people sucke the wine of Gods graces by the ministery of the Gospell) are likened to clusters of grapes, Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist.

Vers. 33. their wine] wine is sometime used to [unspec 33] signifie the fruits and graces of Gods Spirit, Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine & heresies wherewith the Iewes poisoned themselves and their disciples: and the wine of fornications, that is, the heresies and ido∣latries of Antichrist, wherewith all nations have beene made drunken, as Rev. 17. 2. poyson of dragons] in Greeke, fury (or hot wrath) of dragons; that is, their doctrines and actions are venemous and deadly in soule and body, as being doctrines of devils, and the poison of the old dragon whom Antichristians adore, 1 Tim. 4. 1. Rev. 13. 4. and 12. 3, 4, &c. So in Esay 59. 5. They hatch Cocka∣trice egges, &c. hee that eateth of their egges dieth. cruell] in Greeke, incurable furie of aspes; in Chaldee, as the gall of aspes, the crueli serpents; which are venemous serpents that will not bee charmed, Psal. 58. 5, 6. and so it noteth their incu∣rable maliciousnesse: and when it is used for pu∣nishment, it noteth also the grievousnesse of it, as, Hee shall sucke the poison of aspes, the vipers tongue shall slay him, Iob 20. 16.

Vers. 34. this] in Greeke, these things; that is, [unspec 34] the sinnes of Israel forementioned; as the Chaldee expounds it, all their workes. laid up in store] which the Chaldee interpreteth, manifest before me. Their evillfruits, the grapes of Gomorrah, and of gall, God laid up for to punish. sealed up] not to

be lost, or forgotten, or left unpunished; where∣fore the Chaldee paraphraseth, laid up against the day of judgment in my treasuries. According to this phrase Iob speaketh, My transgression is sealed up in a bag, and thou sowest up my iniquity, Iob 14. 17. speaking of his sins w^ch God left not unpunished: though the time and meanes of punishment is to man unknowne, as a sealed booke cannot be read, Esay 29. 11. in my treasuries] or, among my treasures: meaning Gods secret wisdome & know∣ledge, when and how to punish them for it. So the Apostle speaketh of treasures of wisdome and knowledge, Coloss. 2. 3. and in Iob 38. 22, 23. the treasurs (or treasuries) of snow and of haile are mentioned, which God reserveth against the time of trouble, against the day of battell and warre.

Vers. 35. To mee vengeance] or, vengeance is [unspec 35] mine, to punish Israel for their rebellions, and to punish their enemies for abusing them. Therefore the Apostle maketh this a generall doctrine, and teacheth us to commit our injuries unto God; Belo∣ved, avenge not your selves, but rather give place un∣to wrath; for it is written, vengeance is mine, I will repay, saith the Lord, Rom. 12. 19. And by this hee would deterre us from sinne, Heb. 10. 29, 30. in the time] or, at the time, to wit, which I have ap∣pointed, that is, in due time; or, as the Greeke trans∣lateth, in the time when their foot shall slide: mea∣ning, then his vengeance should be seene. their foot shall slide] or, shall bee removed; which the Chaldee expoundeth, they shall bee caried cap∣tive out of their land. But it is more generall, and signifieth their fall into manifold afflictions, a∣gainst which David praieth, and comforteth him-selfe in the mercy of God, Psal. 17. 5. and 38. 16, 17. and 121. 3. and 94. 18. calamity] The originall word properly signifieth a fogge, or thicke cloud, and is fitly applied to the time of affliction, and dismall day; which the Greeke translateth, day of perdition; and the Apostle calleth the day of judgment, the day of perdition of ungodly men, 2 Pet. 3. 7. that shall come upon them] or, that are rea∣dy for them and for him, that is, for every of them. make haste] Hebr. maketh haste: a word singular and masculine, joyned with the former word plu∣rall and feminine, to intimate a particular haste∣ning of every judgment in sore measure. This sen∣tence the Apostle hath reference unto, when pro∣phesying of false teachers, he saith, their judgment now of a long time lingneth not, and their perdition slumberath not, 2 Pet. 2. 1, 3.

Vers. 36. judge his people] that is, punish the [unspec 36] evill, and defend the good against the oppressors. So against such as forsake Christ Paul alleageth this sentence, The Lord will judge his people; and ad∣deth, It is a fearefull thing to fall into the hands of the living God, Heb. 10. 30, 31. And for defence the Psalmist saith, Iudge mee, O God, and plead my cause against an unmercifull nation, Psal. 43. 1. repent himselfe] change the course of his administration towards his people, as a man when hee repenteth changeth his way. This is spoken of God not pro∣perly, (for he cannot repent, 〈◊〉〈◊〉 Sam. 15. 29.) but after the manner of men, as is noted on Gen. 6. 6. For this repentance of God concerning his ser∣vants, Moses praieth, in Psal. 90. 13. and God promiseth, if a nation turne from their evill, hee will repent him of the evill that he thought to doe unto them, Ier. 18. 8. and performed it towards the Ninevites, Ion. 3. 10. and towards the Israelites, Amos 7. 2, 3, 6. And hereupon men are exhor∣ted to turne unto the Lord, For hee is gracious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evill, Ioel 2. 13. the hand] of his people, that is, their strength; which the Greeke explaineth thus, for he seeth them feeble. So hand is for strength, or power; as, the hand (or power) of the sword, Iob 5. 20. the hand of the dog, Psal. 22. 21. and there is none shut up] or, and nothing is shut up or left: or, and come to nothing (consumed) is hee that is shut up, and that is left. And so it may be un∣derstood both of persons and of goods, that there is none shut up in the enemies hand, as captive or pri∣soner, none left untaken by the enemy; or, none shut up in houses, cities, towers, to escape the ene∣my; none left escaped from destruction. It meaneth an utter overthrow of their state and kingdome; as the overthrow of Ieroboams house is threatned in these termes, I will cut off from Ieroboam him that pisseth against the wall, him that is shut up and left in Israel, 1 King. 14. 10. The like is threatned to Ahab, 1 King. 21. 21. And this compassion here promised, was in some sort shewed to Israel, in the daies of Ieroboam, sonne of Ioash, as it is written, For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, 2 King. 14. 26.

Vers. 37. And he shall say] that is, the Lord shall [unspec 37] say, as the Greeke version explaineth it. God here upbraideth the idols which Israel followed, as be∣ing vaine, and unable to helpe them: whereby Israel also receiveth a sharpe rebuke, and checke of conscience for leaving the Lord, to follow such. It may also bee referred to the gods of the heathens, over whom God thus triumpheth, after he hath re∣deemed his people. But Ieremy useth the like speech against Israel, Where are thy gods that thou hast made thee? Let them arise if they can helpe thee in the time of thy trouble, &c. Ier. 2. 28.

Vers. 38. did eat the fat] that is, to whom they [unspec 38] burned the fat of their sacrifices; which therefore are said to be eaten by those gods; as the sacrifices to the Lord, was called his bread, Lev. 21. 6. let him be] in Greeke, let them be: but this hath re∣ference to the Rocke (the mighty God) forementio∣ned, vers. 37. in whom they hoped for safety. So God said to Israel, Goe and cry unto the Gods which yee have chosen, let them save you in the time of your tribulation, Iudg. 10. 14. It is a sharpe reproofe, with an upbraiding of their folly.

Vers. 39. See now] in Greeke, See see. God ha∣ving [unspec 39] manifested the vanity of false gods, provoketh all to come unto him, who is himselfe alone eter∣nall, powerfull; and gracious. Ionathan in his Thar∣gum paraphraseth here thus; When the word of the Lord shall be revealed for to redeeme his people, hee well say to all peoples, See now, &c. I I am he] in Greeke, I am: it is the more vehement by doubling

the word I, as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also, I am the same, that is, eter∣nall and unchangeable: so in Psal. 102. 28. Thou art hee, which the Apostle expoundeth, thou art the same, Heb. 1. 12. Ionathan aforesaid openeth it thus, I hee that am, and have beene, and I hee that shall bee. This accordeth with Gods describing of himselfe in Revel. 1. 4. and 16. 5. And here the my∣stery of the Trinity is implied, as in Deut. 6. with mee] in Greeke, besides mee; and so in Esay hee saith, besides mee there is no God, Esay 45. 5. I doe kill] none but I have power of death and life: so Anna in her Song saith, Ieho∣vah killeth and maketh alive, hee bringeth downe to the grave, and bringeth up, 1 Sam. 2. 6. Hereby Christ is knowne to be very God, For as the Fa∣ther raiseth up the dead, and maketh them alive; even so the sonne maketh alive whom he will, Ioh. 5. 21. Hee hath the keies of hell and of death, Rev. 1. 18 Gods killing and wounding, implieth the hatred which he hath in justice against sinne and sinners: his reviving and healing, sheweth his love out of grace to his creatures, and mercy in respect of their misery. I heale] so in Iob 5. 18. Hee maketh sore, and bindeth up; he woundeth, and his hands doe heale. And in Hos. 6. 1. He hath torne, and hee will heale us: he hath smitten, and hee will bind us up. Io∣nathan in his paraphrase saith, I have smitten the people of the house of Israel, and I will heale them in the latter daies. that delivereth] or, can deliver: so in Esay 43. 13. even before the day was I am hee, and there is none that delivereth out of mine hand: I will worke, and who shall let it? It teacheth us the omnipotency which God onely hath.

Vers. 40. For I lift] or, when I lift up my hand; [unspec 40] which is a signe of swearing, as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here ex∣plaineth it, I will lift up my hand unto heaven, and sweare by my right hand, and say, &c. Though the lifting up, or stretching forth of the hand, is also for a signe, to make the hearers attentive, Esay 49. 22. Act. 26. 1. I live] understand, as I live: these are the words of an oath; as in Ier. 4. 2. thou shalt sweare Iehovah liveth. And because God can sweare by no greater, he sweareth by himselfe, Heb. 6. 13. So the Angell lifted up his hand to heaven, and sware by him that liveth for ever and ever. Rev. 10. 5, 6. And as an oath is for confirmation, and to shew the immutability of his counsell, Heb. 6. 16, 17. so here God confirmeth the former threat∣nings and promises by an oath; which Ionathan in his Thargum explaineth thus; As I live, so will I not breake mine oath for ever.

Vers. 41. my glittering sword] Hebr. the lightning [unspec 41] of my sword, that is, the bright glittering blade of my sword; which the Greeke translateth, If I whet my sword like lightning. So in Gen. 3. 24. the flame of a sword, that is, a bright flaming sword; and in Hab. 3. 11. at the shining of the lightning of thy speare, that is, of thy glittering speare. This simili∣tude sheweth Gods judgments to be swift, violent, powerfull, terrible, as in Zach. 9. 14. his arrow shall goe forth as the lightning. So in Ezek. 21. 10. his sword is fourbished that it may glitter. on judg∣ment] that is, on weapons of judgment; the arrowes after mentioned, v. 42. or, take hold of it (the sword) in judgment. Here judgment seemeth to be meant of rigour and severity, opposed unto mercy, Iam. 2. 13. Esay 34. 5.

Vers. 42. drunke with bloud] this signifieth a [unspec 42] great slaughter of the enemies, and a full satisfying of Gods justice upon them. Like this is the dip∣ping (or embruing) of the foot in the bloud of the enemies, Psal. 68. 23. shall devoure, or, shall eat flesh; which the Chaldee expoundeth, shall kill a∣mong the peoples. So the Lords sword is said to de∣voure, in Ier. 12. 12. with the bloud] or, from the bloud. the slaine] or, the wounded; speaking singularly of one, but meaning every one, as the Greeke translateth, wounded ones. the captives] Hebr. the captivity; which word is often used for a multitude of captives, or prisoners taken in war: as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth, of them that ar•• 〈…〉〈…〉led, and of captives. from the beginning] or, from the head: which word is sometime used for the first begin∣ning, Iudg. 7. 19. but commonly for the head, chiefe, and principall; and so the Greeke here trans∣lateth it, from the head; whereby the heads, cap∣taines, and chiefe of the enemies are meant, on whom God would take vengeance. Or, from the beginning, that is, from the first time that the ene∣mies have oppressed Gods people, God will leave none of them unpunished. revenges of the enemy] that is, revenges shall be executed upon the enemy, for all their wrongs that ever they did to Israel since the beginning.

Vers. 43. Shout joyfully] or sing: in Greeke, re∣joyce. [unspec 43] nations] or Gentiles. with his people] the Greeke addeth this word with, which the Apostle alloweth in Rom. 15. 10. So, he followeth not us, Mar. 9. 38. is explained, he followeth not with us, Lu. 9. 49. The Chaldee expoundeth it, Land yee peoples, the judgment of his people. It is an exhortatiō to the Gen∣tiles, to sing praises unto God, for his mercie to thē & to the Iewes; as the Apostle saith, That the Gen∣tiles might glorifie God for mercie; as it is written, For this cause I will confesse thee among the Gentiles, and sing unto thy name. And againe he saith, Rejoyce yee Gentiles with his people, Rom. 15. 9, 10. the bloud of his servants] in Greeke, of his sonnes. So in Rev. 19. 1, 2. much people in heaven say All〈…〉〈…〉, and glorifie God, for judging the great Whore, and avenging the bloud of his servants at her hand: meaning the bloud that was shed, as in Psal. 79. 10. make atonement] and so be reconciled unto: in Greeke, will purge the land, to wit, from the sinne and uncleannesse thereof; as the high Priest on Atonement day did make atonement for the holy place, because of the uncleannesse of the sonnes of Isra∣el, and because of their transgressions, in all their sins, Lev. 16. 16. So it is a prophesie of grace in Christ, who should make expiation for his Church and people; for him God fore-ordained to be a propiti∣ation through faith in his bloud, Rom. 3. 25. for his people] the Greeke translateth it, the land of his people: the Chaldee better, for his land and for his people, speaking according to the types of old;

where the Land of Canaan was the inheritance, the people of Israel the heires, that was called, the Lords land, Hos. 9. 3. and they the Lords people.

Vers. 44. Moses came] the Greeke addeth, un∣to [unspec 44] the people; and Ionathan in his Thargum addeth, from the tabernacle the house of doctrine. this song] in Greeke, this Law, as in v. 46. So Asaph called his song, a Law, Psal. 78. 1. Hosheah] in Greeke, Iesus: elsewhere called after the He∣brew, Ioshua: see Num. 13. 17. and Deut. 31. 14, 19.

Vers. 46. set your heart] that is, your hearts; as, [unspec 46] harden not your heart, Ps. 95. 8. is interpreted, your hearts, Heb. 3. 8. in Greeke, attend with your heart. It meaneth a diligent consideration & application, which elsewhere God explaineth thus, Behold with thine eies, and heare with thine eares, and set thine heart upon all that I shall shew thee, Ezek. 40. 4. and 44. 5.

Vers. 47. a vaine word] or, a vaine thing; that [unspec 47] in doing thereof you should lose your labour; but in keeping it, there is great reward, Psal. 19. 12. your life] so Paul saith, Moses describeth the righteousnesse which is of the Law, that the man which doth those things shall live by them, Rom. 10. 5, 6. where he opposeth it to the righteousnesse of faith. And by life is meant eternall life, as our Saviour answered the Lawyer, asking what hee should doe to inherit eternall life, &c. Doe this and thou shalt live, Luk. 10. 25,—28.

Vers. 48. in that selfe same day] Hebr. in the body [unspec 48] (or strength) of this day. See this phrase in Gen. 7. 13. and 17. 23.

Vers. 49. Nebo] the performance of this com∣mandement, [unspec 49] see in Deut. 34. 1. &c. See also Num. 27. 12.

Vers. 50. unto thy peoples] thy godly forefathers: in Greeke, thy people. See the Annotations on Gen. [unspec 50] 25. 8. mount Hor] whereof see Numb. 20. 23. &c.

Vers. 51. trespassed] in Greeke, disobeyed my [unspec 51] word. Of this trespasse, see Num. 20. 10, 11, 12. Here Moses at his death maketh a commemorati∣on of his sinne, for an acknowledgment of Gods justice against him, and a warning to all people, not to disobey by his example. Meribah] or, contention of Cadesh: so the Greeke translateth it, contradiction.

Vers. 52. before thee] or, over against thee, that [unspec 52] is, a farre off, for so this phrase often signifieth, as is noted on Numb. 2. 2. So that may be said here of Moses, which Paul speaketh of the godly fathers, These all dyed in faith, not having received the pro∣mises, but having seene them afar off, and were per∣swaded of them, and saluted them, &c. Heb. 11. 13.