Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

TO strike] or, to cut, whereof see the notes on Gen. 15. 18. Here the covenant is renewed [unspec 1] between God and the people; and it is the same in effect with the covenant made at Horeb, Exod. 19. and 24. save that Christ, who is the end of the legal covenant, is here more clearly revealed, especially in Chap. 30. verse. 11,—14. of Moab] the country on the outside of Jordan, whereof see Deut. 1. 1, 5. in Horeb] or Choreb, that is, mount Sinai, where the covenant was given, Ex. 20. and the blessings and curses for confirmation thereof, Lev. 26. 3,—46.

Vers. 3. temptations] or trials, whereby God tried the Israelites faith, and the hardness of the Egyptians [unspec 3] in letting Israel go: see Deut. 4. 34. and 7. 19. From God's former benefits, whereof they had experience, he exhorteth them unto the keeping of the covenant.

Vers. 4. not given unto you] This showeth the unability [unspec 4] of man to understand the things of God, without the gift of God. And long after this, Paul complaineth of the Jews, even unto this day, when Moses is read, the veil is laid over their hearts, 2 Cor. 3. 15. and Christ saith, that to them it was not given to understand the mysteries of the kingdom of heaven, Matt. 13. 11, 13, 14.

Vers. 5. upon you] or, from upon you; that is, so as [unspec 5] you should put them off and cast them from you. Compare Deut. 8. 4.

Vers. 6. bread] to wit, ordinary bread out of the earth, but God hath nourished you with Manna, [unspec 6] the bread of heaven, Psal. 78. 24, 25. Deut. 8. 3.

Vers. 7. Sihon] in Greek, Seon king of Esebon. Of this history see Num. 21. [unspec 7]

Vers. 8. we took] in Chaldee, we subdued. [unspec 8] to the Reubenites] in Chaldee, to the tribe of Reuben, &c. See the performance hereof in Num. 32.

Vers. 9. wisely do] or, prudently carry, and with understanding, and consequently prosper: so [unspec 9] in 1 King. 2. 3. Ios. 1. 7, 8.

Here beginneth the one and fiftieth 〈 in non-Latin alphabet 〉 section of the Law: see the notes on Gen. 6. 9.

Vers. 10. your heads of your tribes] that is, your heads, or chief men, which are the heads of your [unspec 10] tribes: the Greek translateth them by one word Archiphuloi, that is, the chief, or Rulers of the tribes.

Vers. 11. thy stranger] in Greek, the proselyte [unspec 11] which is in the midst of your campe. Such of that mixed multitude as came out of Egypt with Israel, Exod. 12. 38. and others that had joined themselves to the Church. hewer of thy wood] such ashewed wood, and drew water, were the basest servants or slaves of Israel, (as afterward was the case of the Gibeonites, Ios. 9. 21, 27.) who also by faith were admitted into the Church and covenant of Israel.

Vers. 12. That thou shouldest pass] He speaketh to [unspec 12] them all, as to one man; and to pass into the covenant, is a phrase taken from the manner of making covenants, when they passed between the parts of the sacrifices, Gen. 15. 17. Ier. 34. 18, 19, 20. his oath] or, his execration; in Greek, his curses, because they took the curses of the Law upon them, if they kept not the Covenant. This is called the oath of God, Eccles. 8. 2. So this people returned from the captivity of Babylon, entered into a curse, and into an oath, to walk in God's law which was given by the hand of Moses, Neh. 10. 29.

Vers. 13. a God] or, for a God: this is the substance [unspec 13] of the Covenant, even such as is made with us in Christ, 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7.

Vers. 15. not here] meaning their posterity [unspec 15] throughout all generations, to whom this covenant did alike belong. So in Targum Jonathan it is expounded, and with every generation that shall rise up unto the worlds end, &c. But this is to be understood with exception of the new Covenant, which God promised, and hath now stablished unto us in Christ, Ier. 31. 31, 32, 33. Heb. 8. 7, 8, 9, 10.

Vers. 16. how we have dwelt] or, that which we [unspec 16] have dwelt, which Jonathan expoundeth, the number of years that we have dwelt. This their peregrination in Egypt, and deliverance thence, with God's gracious conduct of them thorough the wilderness, are named as motives to persuade unto obedience.

Vers. 17. filthy idols] in Hebr. Gillulim, (whereof [unspec 17] see Levite. 26. 30.) in Greek, Idols.

Vers. 18. Lest there should be] or, as the Greek [unspec 18] and Chaldee explain it, That there be not. whose heart] the heart is to be kept with all diligence, because out of it are the issues of life, Prov. 4. 23. According therefore to this, Paul warneth the Israelites, Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, Heb. 3. 12. from Jehovah] in Chaldee, from the fear of the Lord. the gods] in Chaldee, the idols of the people's. a root] an evil heart forementioned, which is hidden from men, as the root is hidden in the earth, but the fruits after do appear. The Chaldee translateth it, a man. beareth] or, fructifieth, beareth fruit: in Greek, springeth up; which word Paul useth in Hebr. 12. 15. gall and wormwood] the Greek translateth, with gall and bitterness; whereby is meant sins, (as the Chaldee explaineth it, and) as it was said to Simon Magus, Thou art in the gall of bitterness, and in the bond of iniquity, Act. 8. 23. The Apostle respecting this place, saith, lest any root of bitterness springing up trouble you, Heb. 12. 15, (for enc • oles, with gall, saying, enochlee, trouble.) Gall (or Hem 〈…〉 ke) was a bitter and poisonous weed, growing in the East countries, as appeareth by Hos. 10. 4. and wormwood likewise: which are applied sometime to sins, as here and in Amos 6. 12. Deuteronom. 32. 32. sometime to bitter punishments, as in Ier. 9. 15. and 23. 15. Lament. 3. 15, 19.

Vers. 19. of this oath] or, as the Greek saith, [unspec 19] of this curse: see verse. 12. I shall have peace] or, peace shall be unto me, that is, safety and prosperity, without hurt or punishment. imagination] or contemplation, that which the heart hath spied out, and looketh unto. So the Chaldee translateth it, imagination, (or conceit) but the Greek calleth it aberration. This sin Jeremiah often imputeth to this people, Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to add the drunken] to wit, the drunken soul to the thirsty, or, the moist to the dry; meaning, to add sin unto sin in abundance, as in Isaiah 30. 1. The soul that desireth is said to thirst, Psal. 63. 1: and as the godly do hunger and thirst after righteousness, Matt. 5. 6. so do the wicked after unrighteousness, and drink it up like water, Job 34. 7. which when he hath glutted himself therewith, he may be said to have added drunkenness to his thirst. Some understand it also of punishment for sin, which the Chaldee favoreth, translating, that I may add unto him the sins of ignorance, unto (the sins of) presumption. The Hebrew Sephoth, to add, is sometime used for to consume or destroy. (as in Psal. 40. 15.) in which sense the Greek Interpreters took it here, saying, that the sinner destroy not also him that is without sin.

Vers. 20. not spare] or, not forgive him in mercy. [unspec 20] For, if we walk in the light, as (God) is in the light, the blood of Jesus Christ his Son cleanseth us from all sin, 1 John. 1. 7. But God will not be merciful to any that unfaithfully commit iniquity, Psal. 59. 6. jealousy] which is the rage of a man, that he will not spare in the day of vengeance, Prov. 6. 34. applied here unto the Lord, as in Exod. 20. 5. smoke] in Greek, burn: a sign of great displeasure, as in Psal. 74. 1. shall lie upon him] the Greek and Chaldee translate, shall cleave unto him. See this word in Gen. 4. 7.

Vers. 21. out of all the tribes] in Greek, from all [unspec 21] the sons of Israel, that is, from the communion of the Church (whereto he addeth daily such as shall be saved, Act. 2. 47.) even as before in v. 20. the man was separated from communion with God. So he threateneth against the false Prophets, they shall not be in the secret of my people, neither shall they be writ̄ in the writing of the house of Israel, neither shall they enter into the land of Israel, Ezek. 13. 9. And this is a separation unto evil, or for his hurt, as on the contrary the Levites were separated for their good when they were designed to stand before the LORD, to minister unto him, &c. Deut. 10. 8. that is written] in Chaldee, that are written: meaning all and everyone.

Vers. 22. made it sick] in Greek, which he hath [unspec 22] sent upon it. God here signifieth such a certainty of his judgments, as all people's (within the Church and without) should be witnesses of them.

Vers. 23. and salt] which maketh the land barren, [unspec 23] as saltness is used for barrenness in Psal. 107. 34. So Abimelech sowed the city with salt, which he made utterly desolate, Judge. 9. 45. and the wicked man shall dwell in a salt land and not inhabited, Ier. 17. 6. and of mytie places, which should not be healed, it is said, they shall be given to salt, Ezek. 47. 11. any grass] or, any herb: in Greek, any green thing; which phrase is used in Rev. 9. 4. This signified a spiritual barrenness in men's hearts, that they should not bringforth the fruits of the Spirit, Heb. 6, 7, 8. overthrow of Sodom] whereof see Gen. 19. 24, 25. with the Annotations. Zebojim] by the letters, Zebiim, but read Zebojim, as is noted on Gen. 14. 〈◊〉 . in Greek, Sebocim. These two cities were destroyed with Sodom and Gomorrhe; and so another Prophet saith unto Israel, How shall I make thee as Admah? shall I set thee as Zebojim? Hos. 11. 8. in his anger] to their condemnation, 2 Pet. 2. 6. he overthrew them, and repented not, Ier. 20. 16.

Vers. 24. shall say] every man to his neighbor, as [unspec 24] Ier. 22. 8. that is, one to another.

Vers. 25. stroke] Hebr. cut, that is, made with [unspec 25] them; which the Greek translateth, covenanted (or disposed) with their fathers. For things done to the fathers are applied to the children: see v. 14, 15. The like speech is in 1 King. 9. 8, 9. they shall say, Why hath Jehovah done thus unto this land, and to this house? And they shall answer, Because they have forsaken Jehovah their God, who brought forth their fathers out of the land of Egypt, &c. which another Prophet recordeth thus; Because they have forsaken Jehovah the God of their fathers, who brought them forth out of the land of Egypt, 2 Chron. 7. 22. So in Ier. 22. 8, 9.

Vers. 26. other gods] in Chaldee, the idols of the [unspec 26] people's. gods whom they knew not] or gods which knew not them. and he had not imparted] that is, and he, to wit, any of those gods, had not imparted or bestowed any good thing upon them. Thus the Chaldee Paraphrast expounds it, and they had not done good unto them: and Jonathan in Tharg, and they had not divided unto them. Or it may be referred to the true God, that he had not imparted, that is, taught them to have any part or fellowship with those gods, or their services. The Greek translateth, neither had he distributed unto them. And whereas it is said of the Sun, Moon, and Stars, that God hath imparted them unto all nations, Deut. 4. 19. this here may aggravate their idolatry, that not only worshipped such, but even the fictions also of the heathens, gods which they never saw, knew, or had any manner of benefit by them; whereby their sin was the moreodious.

Vers. 27. every curse] the Greek paraphraseth, according to all the curses of the covenant, [unspec 27] which are written in the book of this Law. The accomplishment of this was acknowledged by Daniel, The curse is poured upon us, and the oath that is written in the Law of Moses the servant of God, because we have sinned against him, Dan. 9. 11. &c.

Vers. 28. rooted them out] or, plucked them up: which is contrary to planting, Ier. 24. 6. and 42. [unspec 28] 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse, and rooted out of the Lord's land: but grace in Christ towards repentant and believing sinners, planteth them upon the land, and they shall no more be plucked up, Amos. 9. 15. for they are kept by the power of God through faith unto salvation, 1 Pet. 1. 5. and cast them] or, sent them: in the Hebrew the word cast hath an extraordinary great letter, to signify the greatness of this punishment. And Baal Hatturim noteth upon it, there is a great Lamed, and a want of Yod, to teach, that there is no casting away like that of the ten tribes. Whereof see 2 King. 17. 18, 23.

Vers. 29. The secret things belong] or hidden [unspec 29] things are to be left unto Jehovah. This is to be understood generally of all secret things which God hath not revealed in his word, as the times or seasons which the father hath put in his own power, Act. 1. 7. the day and hour of judgment, Matt. 24. 36. and all other like things. Particularly it may be applied to God's counsel concerning the Israelites, in punishing, and casting them off for their sins, and afterward calling a remnant of them: which the Apostle treating of in Rom. 11. saith; O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Rom. 11. 33. The Hebrew Nistaroth (here used) sometime meaneth secret sins, as Psal. 19. 13. Unto which some of the Hebrews refer this speech, that secret sins: God will punish, but open sins are for men to punish, Chazkuni on Deut. 29. & so Jonathan in Targum explaineth it, Hidden sins are manifest before the Lord our God, and he will take vengeance on them, &c. and the things revealed] or, but open (or manifest) things belong to us, and to our sons: upon which last words, the Hebrew text hath extraordinary pricks, to stir up attention to the matter here spoken, as it is indeed worthy of all observation, for it teacheth the continual duty of God's people in all ages, to learn his law, to do the same, and to have care that true religion may be continued among their posterity. The Hebrews say, Every man of Israel is bound to learn the Law, be he poor or rich, be he in health of body, or under chastisements; be he young, or old and decrepit; though he be so poor that he lives on alms; yea, though he have wife and children, he is bound to set himself a time to leanne the Law, by day and by night, as it is said, and thou shalt meditate therein day and night. The great wise men of Israel, some of them were hewers of wood, and some drawers of water, and some blind: notwithstanding they employeth themselves in learning the Law, day & night. How is a man bound to learn the law? Until the day of his death, as it is said, and lest they depart from thine heart, all the days of thy life, (Deut. 4. 9.) and all the while that he employeth not himself in learning, he forgetteth. Maimonides in Talmud Torah, chap. 1. sect. 8, 9, 10.

Annotations.

THese things] Hebr. these words, that is, things before spoken of. Here follow promises of [unspec 1] grace in Christ to repentant and believing sinners. the blessing] that is, as the Chaldee explaineth it, the blessings and the curses. After the experiment of the Law, and weakness thereof, that it cannot keep men in the state of blessedness, nor deliver them from the curse, they are as by a Schoolmaster brought unto Christ, Gal. 3. 24. Rom. 8. 3, 4. have set] Hebr. have given. So in v. 15. and 19. cause them to return] or, reduce, bring again to thine heart, that is, call to mind, consider seriously. So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord, by calling to mind their sins, and God's words and works; as in 1 King. 8. 46, 47. If they sin against thee, &c. and thou be angry with them, and deliver them to the enemy, &c. If they shall make it return to their heart, in the land whither they were carried captives, and return and make supplication unto thee, &c. So in Isaiah 46. 8. Shew yourselves men, make it return to heart, O ye transgressors: and in Lam. 3. 21. This I make to return to my heart, therefore have I hope. A like phrase is of the prodigal son, in Luk. 15. 17. that he came to himself.

Vers. 2. unto Jehovah] the Chaldee expoundeth [unspec 2] it, unto the fear of the LORD. This is true repentance, both to leave the evil, and to turn unto the good, from which they departed. So in Lament. 3. 40. Let us search and try our ways, and turn again to the Lord. The contrary is complained of in Hos. 7. 16. they return, but not to the most high. And here faith also is implied; for as to come unto Christ, is to believe in him, John. 6. 35. so to turn unto the Lord with all the heart, is to believe in him; for with the heart man believeth unto righteousness, Rom. 10. 10. and by faith the heart is purified, Act. 15. 9. unto which obedience and good works are adjoined, I am. 2. 14,—26.

Vers. 3. will return thy captivity] will bring [unspec 3] thee again out of bondage under thine enemies, which figured the bondage under sin, 2 Pet. 2. 19, 20. Therefore the Greek translateth it, will heal thy sins, that is, will forgive them; as healing, in Matth. 13. 15. is expounded, forgiving of sins, 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, Isaiah 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand, to be a Prince and Savior, for to give repentance to Israel, and forgiveness of sins, Act. 5. 31. have compassion] or, show tender mercy; this is the cause of the former grace & deliverance. It is of Jehovah's mercies that we are not consumed, because his compassions fail not, Lament. 3. 22. So the father of the Prodigal son, seeing him a far off, had compussion, Luk. 15. 20. And this compassion or mercy respecteth man's 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 keep him as a shepherd doth his flock, Ier. 31. 10. This work Christ hath spiritually accomplished, of whom it is said, that he should die, not for the nation of the Jews only, but that also he should gather together in one the children of God that were scattered abroad, John. 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 be driven] Hebr. If thy driven out; speaking of every particular person, [unspec 4] and of all, as one man. The Greek translateth, If thy dispersion be, that is, thy dispersed; which word is used in this sense, in John. 7. 35. 1 Pet. 1. 1. outmost part of the heavens] that is, of the world which seemeth to be bounded by the heavens. The Greek 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 Nehemiah's looked unto, in his prayer alleging God's words, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me and keep my commandments, and do 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 Targum called Jonathan's 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 John the Baptist, the fore-runner of Christ, Luk. 1. 16, 17.

Vers. 5. shalt possess] or, shalt inherit it. This is [unspec 5] 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 Greek [unspec 6] translateth, will purge (or cleanse round about) thine heart: and both the Chaldee Paraphrasts expound it, will take away the foolishness of thine heart, and the foolishness of the heart of thy sons. This is a promise of spiritual 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 sins of the flesh, by the circumcision of Christ, buried with him in baptism, &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 be redeemed, the time is come that the superfluous foreskin shall be cut off, which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart, &c. where they apply this work of grace unto Christ whom they looked for. to love] this is the effect of Christ's circumcision, that it taketh from us evil, 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 fear me all days, &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 walk in my statutes, and keep my ordinances, and do them, &c. Ezek. 11. 19, 20. that thou mayest live] so the Greek translateth the Hebrew phrase, for thy life, meaning the life of God, here by saith and holiness, Rom. 6. 11, 13. and hereafter forever in heaven: as to enter into life, Matt. 18. 9. is expounded, to enter into the kingdom of God, Mark. 9. 47.

Vers. 7. will put] Hebr. will give. Here follow earthly blessings, which God of his grace will [unspec 7] add unto the former spiritual. Of which, one is the curses upon their enemies, concerning which it is said, Thou wilt render unto them a recompense, O LORD, according to the work 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 [unspec 8] Chaldee interpreteth, receive the Word of the LORD: so in verse. 10. The condition of obedience is set before the temporal blessings; for godliness hath the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8.

Vers. 9. make thee plenteous] or, make thee excellent, unto which Targum Jonathan addeth, [unspec 9] for good, that ye may prosper in all the works of your hands. rejoice over thee] This Christ taught in parables, of rejoicing for the lost sheep that was found, Luk. 15. 6, 7. and of the Prodigal son he saith; It was meet that we should make merry and be glad, for this thy brother was dead, and is alive again; and was lost, and is found, Luk. 15. 32. So in the other Prophets, I will rejoice in Jerusalem, and joy in my people, Isaiah 65. 19. and, I will rejoice over them to do them good, Ier. 32. 41. See also Deut. 28. 63.

Vers. 10. that which is written] meaning all and [unspec 10] everything written; so teaching us exact obedience. unto Jehovah] in Chaldee, unto the fear of the Lord.

Vers. 11. this commandment] which after in v. [unspec 11] 14. he calleth the Word; and the Apostle expoundeth it, the Word of faith, Rom. 10. 8. So this speech is not of the Law only, neither showeth it what man can do by the Law, much less by nature; but is the speech of the righteousness of faith, Rom. 10. 6. Though Moses teacheth them also, not to blame the Law of hardness to be learned, seeing God had now caused it to be written & expounded unto them. not hidden from thee] or, not too marvelous and hard for thee to know; and so, not impossible, through faith in Christ, as is the Law without faith, in that it is weak through the flesh, Rom. 8. 3. The Chaldee translateth, it is not separated from thee; and Targum Jonathan expoundeth, it is not covered (or hid) from you. The holy Ghost in Greek translateth this word marvelous, Matt. 21. 42. from Psal. 118. and unpossible, Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Isaiah also God saith; I have not spoken in secret in a dark place of the earth, Isaiah 45. 19.

Vers. 12. to say] that is, that thou shouldest say; [unspec 12] so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shown. This saying is meant of the heart also; wherefore the Apostle citeth it thus; Say not in thine heart, who shall go up into heaven? Rom. 10. 6. Who shall go up for us] the Yerushalmi Targum explaineth it, O that we had one like Moses the Prophet, that might go up into the heavens, &c. but the Apostle applieth it more heavenly to Christ's incarnation; Who shall go up into heaven, that is, to bring Christ down from above? Rom. 10. 6. Unto which doubt he opposeth the confession with the mouth, that Jesus is the LORD, verse. 9. that is, that God was manifested in the flesh, 1 Tim. 3. 16. for no man hath ascended up to heaven, (of whō we may learn the true understanding of the Law,) but he that came down from heaven, even the Son of man which is in heaven, John 3. 13. and cause us to hear it] that is, preach it unto us. that we may do it] or, and we would do it.

Vers. 13. beyond the sea] Targum Jonathan explaineth it, beyond the great sea; and Targum [unspec 13] Yerushalmi addeth, Neither is the Law beyond the great sea, that thou shouldest say, O that we had one like Jonah the Prophet, that might go down to the bottom of the great sea, and bring it to us, &c. All things hidden from men, which they cannot attain, are either in heaven above, or beyond sea, in the far places of the earth: but the Law of God is in neither of these, but near unto everyone, to learn and to do. who shall go over to beyond sea] Paul allegeth this place thus, Who shall go down into the deep, that is, to bring up Christ from the dead? Rom. 10. 7. unto which he opposeth in verse. 9. belief in the heart, that God hath raised him from the dead. Now, Jonah the Prophet, to whose example the Yerushalmi Targum applieth this, was a figure of Christ, as himself hath said, As Jonah was three days and three nights in the Whales belly; so shall the Son of man be three days & three nights in the heart of the earth, Matt. 12. 40. And as the Sea in Jonah case is called the Deepe, Psal. 104. 6. and 107. 24, 26. Exod. 15. 5. so David (prophesying of Christ) saith that God had brought him up from the deeps of the earth, Psal. 71. 20. So the Apostle speaking of Christ's rising out of the grave, useth the word Abyss or Deepe, which is spoken both of earth and sea.

Vers. 14. But the word] This the Apostle expoundeth [unspec 14] thus, But what saith (the righteousness which is of faith?) The Word is nigh thee, &c. that is the word of faith which we preach, Rom. 10. 8. By this it appeareth that Moses wrote of Christ, John 5. 46. and that he was closely taught in the Law, E • r Christ is the end of the Law for righteousness to everyone that believeth, Rom. 10. 4. And the Jews, which cleaving to the Law refused the Gospel, or word of faith, had a zeal of God, but not according 〈◊〉 knowledge, Rom. 10. 2. in thy mouth] or, for thy mouth, that is, for thee to confess with thy mouth, that Jesus is the LORD, as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart] or, for thine heart: that thou mayest believe in thine heart, that God hath raised him (Christ) frō the dead, (& so mayest be saved) Rom. 10. 9. to do it] the Law, which is fulfilled by believing in Christ; as it is said, This is the work of God, that • ee believe in him whom he hath sent, John 6. 29. upon which belief true obedience followeth; H •• . 8. 10.

Vers. 15. I have set] Hebr. I have given, that [unspec 15] is proposed and confirmed by my doctrine. So in verse. 19. life and good] life as the end, and good as the means leading to life: or life, that is, God himself, (of whom he saith i • verse. 20. he is thy life;) and good, that is, felicity following. The Greek version changeth the order thus, life and death, good and evil. Targum Yerushalmi explaineth it, the Law of life, which is a good Law; and the Law of death, which is an evil Law. And Targum Jonathan thus; The way of life, for which a good reward shall be recompensed to the just; and the way of death, for which an evil reward shall be recompensed to the wicked.

Vers. 16. to love] this is a declaration of the life [unspec 16] and good fore-mentioned, which they, whose hearts God would circumcise, verse. 6. should come unto by the faith that is in Christ. in his wai • s] the Chaldee saith, in the ways that are right before him. keep his commandments] which is an effect of love; as, If ye love me, keep my commandments, John 14. 15. and, This is the love of God, that we keep his commandments, 1 John 5. 3. And this is his commandment, that we should believe on the name of his Son Jesus Christ, and love one another, &c. 1 John 3. 23.

Vers. 17. But if] or, And if thine heart turn, [unspec 17] &c. This is the death and evil fore-spoken of: see Deut. 29. 18. other gods] in Chaldee, the idols of the people's.

Vers. 18. perishing ye shall perish] that is, assuredly [unspec 18] and speedily perish; as the Greek saith, perish with perdition. So in Deut. 4. 26.

Vers. 19. I call the heavens, &c.] This obtestation [unspec 19] of heavens and earth, (used also before in Deut. 4. 26.) may be understood of God and the Angels in heaven, (as Paul expresseth them in 1 Tim. 5. 21.) or of the other creatures also in heaven and in earth; as Joshua said, This stone shall be a witness unto us, for it hath heard all the words of the Lord, &c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give ear O heavens, & hear Oearth: & in Psa. 50. 4. He will call to the heavens from above, and to the earth to judge his people; and in Job 20. 27. the heavens shall reveal his iniquity, and the earth shall rise up against him. I have set] Hebr. I have given, that is, faithfully proposed by doctrine, and discharged my duty: so in verse. 15. The life and blessing which he set before them, was by the faith of Christ, Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ, and seeking to be justified by the works of the Law; for as many as are of the works of the Law, are under the curse, Gal. 3. 10. therefore choose] Hebr. and choose thou; or, and thou shalt choose: which is the duty of all God's people, to be performed by grace in Christ. So David chose the way of truth, the precepts of God, Psal. 119. 30. 173. Compare also Ios. 24. 15, 22. Targum Jonathan explaineth this speech thus, and choose ye the way of life, which is the Law, that ye may live in the life of the world to come, you and your sons. This is true, if it be understood not of the Law of works, but of the Law of faith, as Rom. 3. 27, 28. and 9. 31, 32, 33.

Vers. 20. to hearken to his voice] in Chaldee, to [unspec 20] receive his word. unto him] Chaldee. unto his fear. he is thy life] that is, the author of thy life and salvation through Christ, as in John 17. 3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent: yea, Christ himself is the resurrection and the life, Job. 11. 25. and 14. 6. And in 1 John 5. 20. We know that the Son of God is come, and hath given us an understanding that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ; this is the true God, and eternal life.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the two and fiftieth Section or Lecture of the Law: See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death.

OLd] Hebr. son of an hundred and twenty [unspec 2] years; of which phrase see Gen. 5. 32. So long while Noah preached to the world, building the Ark, Gen. 6. 3, 14. 1 Pet. 3. 19, 20. Of these 120. years, Moses lived 40. in Pharaohs court in Egypt, Acts 7. 20, 23. forty in the land of Madian, Acts 7. 29, 30. Exod. 7. 7. and 40. years he governed Israel. I can no more go out] that is, no more administer in my office: see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age, (for his eye was not dim, nor his natural moisture fled, Deut. 34. 7.) as for the ordinance of God next mentioned. and Jehovah] or, for Jehovah hath said; as is shown in Num. 20. 12. Deut. 3. 25, 26. And is often instead of For, as is noted on Gen. 12. 19. Or it may be taken as another reason, why Moses might no longer govern them.

Vers. 3. Joshua] in Greek, Jesus, who was substitute [unspec 3] in Moses place, Num. 27. 16, 17, 18. &c. A figure of our Lord Jesus, who by grace and truth bringeth us into God's eternal rest, after the ending of Moses Law, John 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death, by promise of the Lord's presence among them, and Joshua's succeeding government under him.

Vers. 4. of the Amorite] that is, of the Amorites, [unspec 4] as the Greek translateth: by whose destruction (before mentioned in Numb. 21. 23. &c. Deut. 2. and 3.) Israel is encouraged against their other enemies. the land] that is, the people of the land.

Vers. 5. commanded you] which was, to root [unspec 5] them out, and let none remain, Deut. 20. 16, 17.

Vers. 6. Be ye strong] or, Be confirmed, Hold [unspec 6] fast, to wit, your faith in God: in Greek, Quit you like men; which word Paul useth in 1 Cor. 16. 13. So after, in verse. 7. courageous] or, be hardy, strong, valiant in heart and carriage. This word is applied to the heart in Psal. 27. 14. and arms, in Prov. 31. 17. and signifieth an increase and steadfastness, Prov. 24. 5. Ruth 1. 18. The like exhortation is often used, as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. he it is] in Chaldee, his Word it is. So in verse. 8. fail thee] or, let thee go, leave thee to thyself, but will hold thee fast. So verse. 8. and Ios. 1. 5. Heb. 13. 5.

Vers. 7. strong and courageous] or, confirmed and strong, as verse. 6. Joshua being to bear the charge [unspec 7] and toile of the people; hath the same exhortation and promise in particular, that was before unto all: and it was in the eyes of all, lest any after Moses death should deny his authority. A like speech Davide made to Solomon, 1 Chron. 28. 20.

Vers. 8. he will be with thee] the Chaldee paraphraseth, [unspec 8] his Word will be thy help.

Vers. 9. this Law] in Greek, all the words of this [unspec 9] Law in a book. which bare the Ark] they had the chief charge to look to the Ark, and other holy things; and though the Levites bare it, as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it, as when they passed over Jordan, Ios. 3. 6, 17. when they compassed Jericho, Ios. 6. 12. So after in v. 25. Moses spake to the Levites. the Elders] the Magistrates: as the Priests by teaching, so the Elders by governing are to look that the Law of the Lord be observed, Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6, 8, 9, 10.

Vers. 10. of seven years] that is, of every seventh [unspec 10] year, which was a year of release, Deu. 15. 1. the solemnity] or, the set time; as the Greek and Chaldee translate it, the time. release] of debts, Deut. 15. 1, 2, &c. that being freed from worldly cares, they might apply their minds to God's Law. A figure of the year of grace, and remission of our debts by Christ; whereupon we should give ourselves to holiness, Luke 4. 18, 19, 21. Rom. 6. 10, 11, 12, 13. Boothes] or Tabernacles, whereof see Lev. 23.

Vers. 11. which he shall choose] to set his Ark [unspec 11] and Tabernacle, and so to place his name there, Deut. 16. 2. thou shalt read] speaking to Israel generally, and it was performed in special by the chiefest of them, either the high Priest, as Ezra (the chief of them that returned from Babylon) read it, Nehem. 8. 1, 2, 3, &c. or as the Hebrews say, the King himself (when they had a King) used to read. For this Commandment was to Joshua, and therefore the King read it, saith Chazkuni upon this place. Which is by others of them declared thus, The King was he that read in their ears, and they read in the women's Court; (which was the outer Court-yard of the Temple.) And the King read sitting, and if he read standing, it was the more commendable. He read from the beginning of Deuter • nomy, &c. When he read, they blew trump • s through all Jerusalem, for to assemble the people. And they set up a great Pulpit of wood, [as is mentioned also in Nehem. 8. 4.] and set it in the midst of the Court-yard, and the King went up and sat theron, that they might hear him read; and all Israel that went up to the feast, gathered round about him. And the Minister of the Synagogue (such as we read of in Luke 4. 17. 20.) took the book of the Law, & gave it to the Ruler of the Synagogue, (such as is mentioned in Luke 13. 14.) and the Ruler of the Synagogue gave it to the Sagan, (or second chief Priest, called in Acts 5. 24. the Captain of the Temple,) and the Sagan gave it to the High Priest, and the High Priest to the King, for to honor him before the multitude. And the King took it standing, and if he would he sat down and opened it, and seeing it, he blessed God, (as is recorded of Ezra in Neh. 8. 5, 6.) and after read till he made an end: Then he • olded it up, and blessed (God) again after it, as the manner was to bless in the Synagogues. Both the reading and the blessing was in the holy tongue. The hearers were bound to prepare their hearts, and to make their ears attentive to hear with fear and reverence, and with joy and trembling, as in the day when (the Law) was given on (mount) Sinai: though they were great wise men, which knew the whole Law every whit, they were bound to hear with great attentivenesse, &c. for the King is the Messenger (of the Congregation) to cause the words of God to be heard. If the day of assembling (the people) began to be on the Sabbath, they deferred it till after the Sabbath, because of the blowing with Trumpets, &c. which might not put away (the keeping of) the Sabbath. Maimonides in Misneh, tom. 3. in Chagigah, chap. 3. sect. 3, 4. &c. in their ears] that they may hear and understand it, as the Chaldee translateth, and cause them to hear it: which hearing is often used for understanding, as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand in the reading.

Vers. 12. women and children] which though they were not bound to come up at the yearly [unspec 12] feasts, Exod. 23. 17. yet to this reading they were bound, such as could understand, Neh. 8. 3. The Hebrew canons say, Whosoever is free from appearing (before the Lord, Exod. 23. 17.) is free from the commandment of Gather together, (Deut. 31. 12.) except women and children, and the uncircumcicised; but the unclean is free from this commandment, as it is written (in verse. 11.) when all Israel is come; but the (unclean) was not fit to come. And it is clear, that such as were of neither sex, or of both sexes, were bound to come, seeing women were bound. Maimonides in Chagigah, chap. 3. sect. 2. thy gates] in Greek and Chaldee, thy cities.

Vers. 14. thy days approach] or, are nigh, at [unspec 14] hand: and so the term of his life fulfilled; as where it is written, the kingdom of heaven approacheth, Matth. 4. 17. another explaineth it, The time is fulfilled, and the kingdom of God approacheth (or, is at hand,) Mark 1. 15. to die] understand, for thee to die: of such want of the person, (easy to be understood by the context,) see the notes on Genes. 6. 19. and 23. 8. and 47. 29. The Greek translateth, Behold, the days of thy death approach. and I will give] or, that I may command him, or charge him: which being done in the Tabernacle, and by God's appearing in the cloud, verse. 15. served both for Joshua's own confirmation, and to assure all Israel that he had authority from God over them. Compare Numb. 27. 18, 19.

Vers. 15. Jehovah appeared] that is, a glorious [unspec 15] sign of his presence; as in Targum Jonathan it is expounded, the glory of the divine majesty of the Lord. pillar of a cloud] out of which he was wout in favor to speak: see Exod. 33. 9. Psal. 99. 7.

Vers. 16. liest down] to wit, to sleep, that is, to [unspec 16] die: as Job 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers] the faithful of former times, signifiing the immortality of the soul, as is noted on Gen. 25. 8. Wherefore Targum Jonathan paraphraseth on this place thus; thou liest down in the dust with thy fathers, and thy soul shall be treasured up in the treasury of eternal life with thy fathers. go a whoring] or fornicate, that is, commit idolatry, as the Chaldee explaineth it. gods of the strangers] in Greek, the strange gods of the land; in Chaldee, the idols of the people's of the land. they are going] Hebr. he is going; speaking of the people as of a man; so after often in this Chapter. The reason hereof is noted on Gen. 22. 17.

Vers. 17. will hide my face] in Chaldee, will take [unspec 17] away my divine presence. So in verse. 18. devoured] or eaten up, to wit, of their enemies, made a prey, Hebr. to eat, which is used passively, as to bear, Eccles. 3. 2. that is, to be borne. See the notes on Gen. 6. 20. and 16. 14. find them] that is, befall, or come upon them: so after, and in Psal. 119. 143. Neh. 9. 32. found us] Hebr. found me, because my God is not in the midst of me.

Vers. 18. other gods] in Chaldee, idols of the people's: [unspec 18] so in verse. 20.

Vers. 19. this song] in Greek, the words of this [unspec 19] song; after described in Chap. 32. containing a prophesy of their falling away, & of God's judgments following. It was given in a song, that it might the more easily be learned, and kept in memory, with delight, & might move their affections. against] or in, that is, amongst the sons of Israel: so in verse. 26.

Vers. 20. and be fat] the like is prophesied in Deut. 32. 15. and shown to have come to pass in [unspec 20] Neh. 9. 25, 26.

Vers. 21. answer before them] that is, testify before [unspec 21] (and against) them. their imagination] the thing forged in their heart; which the Greek translateth, their maliciousness (or naughtiness.) This imagination is before the thoughts or cogitations, as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5.

Vers. 23. I will be with thee] in Greek, he will be with thee; as being the words of Moses (whom [unspec 23] the Greek before named) concerning God. The Chaldee translateth, my Word shall be thy help. See verse. 8.

Vers. 25. the Levites] especially the Priests the [unspec 25] sons of Levi, as in verse. 9.

Vers. 26. in the side] or, by the side: which in [unspec 26] Targum Jonathan is expounded, in a coffer by the right side of the Ark.

Vers. 27. stiff neck] or, hard neck; which else-where [unspec 27] is likened to an iron sinew, Isaiah 48. 4. See Exod. 32. 9.

Vers. 28. Elders of your Tribes] in Greek they [unspec 28] are named by one word Phularcha • , that is, Rulers (or Princes) of your Tribes.

〈 in non-Latin alphabet 〉

GIve ear ye heavens, and I will [unspec 1] speak, and let the earth hear the sayings of my mouth. My doctrine shall drop as the rain, [unspec 2] my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass.

For I will proclaim the name of Jehovah; give ye greatness unto our [unspec 3] God.

The Rock, perfect is his work, [unspec 4] for all his ways are judgment: God is faithfulness, and without iniquity; just and righteous is he. They have [unspec 5] corrupted themselves, their spot is not (the spot) of his sons, (they are) a crooked and perverse generation.

Do ye thus requite Jehovah, O people foolish and unwise? Is not he [unspec 6] thy Father that hath bought thee? hath not he made thee, & established thee?

Remember the days of old, consider the years of generation and generation; [unspec 7] ask thy Father, and he will show thee; thy Elders, and they will tell thee. When the most high divided [unspec 8] inheritance to the nations, when he separated the sons of Adam, he set the bounds of the people's, according to the number of the sons of Israel.

For Jehovah's portion is his people, [unspec 9] Jacob is the line of his inheritance. He found him in a land of wilderness, [unspec 10] and in an empty place, and howling of the desert; he led him about, he instructed him, he kept him as the apple of his eye.

As an Engle stirreth up her nest, [unspec 11] fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings. Jehovah alone [unspec 12] did lead him, and there was no strange god with him.

He made him ride on the high places of the earth, that he might eat the [unspec 13] fruits of the field, and he made him to suck honey out of the rock, and oil out of the flinty rock. Butter [unspec 14] of kine, and milk of the flock, with fat of Lambes, and of Rams of the breed of Bashan, and of Goat-bucks, with the fat of the kidneies of wheat, and the blood of the Grape, thou diddest drink pure wine. But Iesurun [unspec 15] wexed fat, and kicked; thou art wexen fat, thou art grown gross, thou art covered with fatness: then he forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked him to jealousy [unspec 16] with strange gods, with abominations they provoked him to anger.

They sacrificed to devils, not to God▪ to gods whom they knew not, to new [unspec 17] gods that came lately up, of whom your fathers were not afraid. Of the [unspec 18] Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And Jehovah saw it, & contemptuously abhorred them, [unspec 19] because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will [unspec 20] see what their end shall be; for they are a very froward generation, sons in whom is no faith. They have provoked me to jealousy with that which [unspec 21] is not god; they have provoked me to anger with their vanities: and I will provoke them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine [unspec 22] anger, and shall burn unto the lowest hell, and shall consume the land, and her increase, and set on fire the foundations of the mountains. I will heap evils upon them, I will spend [unspec 23] mine arrows upon them; They shall [unspec 24] be burnt with hunger, and devoured with the burning coal, and with a bitter stinging plague, and I will send upon them the teeth of beasts, with the poison of serpents of the dust. Without, the sword shall bereave; [unspec 25] and from the chambers, terror: both the young man and the virgin, the suckling with the man of gray hairs. I said I would scatter [unspec 26] them into corners, I would make the remembrance of them to cease from among men. Were it not that I feared [unspec 27] the wrath of the enemy, left their adversaries should behave themselves strangely; left they should say, Our high hand, & not Jehovah hath done all this. For they are a nation void [unspec 28] of counsels, and there is no understanding in them. O that they were wise, [unspec 29] that they understood this, that they would consider their latter end. How should one chase a thousand, & [unspec 30] two put ten thousand to flight, except their Rock had sold them, and Jehovah had shut them up. For their [unspec 31] Rock is not as our Rock, even our enemies being judges. For their vine [unspec 32] is of the vine of Sodom, and of the blasted fields of Gomorrah: their Grapes are Grapes of gall, they have most bitter clusters. Their wine is [unspec 33] the poison of dragons, and the cruel venom of asps. Is not this laid [unspec 34] up in store with me, and sealed up in my treasuries?

To me belongeth vengeance and [unspec 35] recompense; in the time their foot shall slide; for the day of their calamity is near, and the things that shall come upon them make haste. For Jehovah will judge his people, [unspec 36] and repent himself for his servants, when he shall see that the hand is gone, and there is none shut up, or left. And he shall say, Where are [unspec 37] their gods, the Rock in whom they trusted for safety? Which did eat [unspec 38] the fat of their sacrifices, did drink the wine of their drink-offerings? let them rise up, and help you, let him bean hiding- place for you. See now [unspec 39] that I, I am he, and there is no God with me: I do kill and make alive; do wound, and I heal; and there is none that delivereth out of mine hand. For I lift up my [unspec 40] hand to the heavens, and say, I live forever.

If I whet my glittering sword, and mine hand take hold on judgment, I will render [unspec 41] vengeance to my adversaries, and will reward them that hate me. I will make mine arrows drunk with blood, and my sword shall [unspec 42] devour flesh, with the blood of the slain, and of the captives from the beginning, the revenges of the enemy. Shout joyfully ye [unspec 43] nations with his people, for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will make atonement for his land, for his people.

And Moses came, and spake all the words [unspec 44] of this song in the ears of the people, he and Hoshea the son of Nun. And Moses [unspec 45] made an end of speaking all these words unto all Israel: And he said unto them, Set your [unspec 46] heart unto all the words which I testify among you this day, which you shall command your sons, to observe to do all the words of this Law. For it is not a vain [unspec 47] word for you, because it is your life; and through this word ye shall prolong your days upon the land, whither ye are going over Jordan to possess it.

And Jehovah spake unto Moses in that [unspec 48] [unspec 49] self-same day, saying; Go up into this mountain of Abarim, mount Nebo, which is in the land of Moab, that is over against Jericho, and see the land of Canaan which I am giving to the sons of Israel for a possession.

And die in the mount whither thou goest [unspec 50] up, and be gathered unto thy people's, as Aaron thy brother died in mount Hor, and was gathered unto his people's. Because ye trespassed [unspec 51] against me among the sons of Israel, at the waters of Meribah of Kadesh in the wilderness of Zin, because ye sanctified me not in the midst of the sons of Israel. Yet [unspec 52] thou shalt see the land before thee, but thither thou shalt not go in unto the land which I am giving to the sons of Israel.

〈♫〉 GIve ear O heavens to that which I declare, and [unspec 1] 〈♫〉 hear, O earth, what my mouths sayings are. Drop [unspec 2] 〈♫〉 down as doth the rain shall my doctrine; distill as 〈♫〉 dew so shall my speech divine: as on the tender 〈♫〉 herb the small rain pours, and as upon the grass 〈♫〉 the greater showers: For I Jehovah's name proclaim [unspec 3] 〈♫〉 abroad; O give ye greatness unto him our God.

Annotations.

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

GIve ear] or, hearken ye heavens. Moses beginneth this prophetical song, calling as [unspec 1] with the sound of a trumpet, the heavens and earth, (and all the creatures in them,) to be witnesses of his words, (as in Dent. 30. 19. and 31. 28.) the more to affect the hearts of the people. So Isaiah beginneth his prophesy against rebellious Israel, Esa. 1. 2. For though men die, yet heaven and earth endure, Psal. 119. 89, 90, 91. Eceles. 1. 4. And though men will not hear, yet other creatures shall hear and witness against them, Ios. 24. 27. and I will] or, that which I shall speak: as, and he shall prepare, Mal. 3. 1. is expounded, which shall prepare, Mar. 1. 2. and let the earth hear] or, hear O earth; for he changeth the person, and in Isaiah 1. 2. he changeth the order also, Hear ye heavens, and give ear thou earth; and in Ier. 22. 29. O earth, earth, earth, hear the word of Jehovah.

Vers. 2. My doctrine] or, My received learning: [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 Savior saith, As my Father hath taught me, I speak these things, John 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 profitable and effectual, as the rain; which as it waiteth not for the sons of men, Mich. 5. 7. so it cometh down 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 return unto him void, but it shall accomplish that which he pleaseth, Isaiah 55. 10. 11. The Chaldee translateth, My doctrine shall be sweet as the • ai • e • the Greek, let it be expected as the rain. the rain] which maketh the barren▪ earth fruitful, and so resembleth the word of God, and effect thereof in the hearts of men: see Isaiah 45. 8. Contrary to false teachers, which are clouds without water, Jude v. 12. For, who so boasteth himself of a false gift, is clouds and wind without rain, Prov. 25. 14. shall distill] or, let it distill, or s • ow down: as the Greek translateth, let my words come down as the dew; and the Chaldee, let my speech be received as the dew. The manner of delivering God's word is here, and often, likened to a dropping, Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it self, to rain or dew, figures of heavenly graces. See Genes. 27. 28. the small rain] or small drops; in Hebrew Seghnirim, so named of hairs, like which it falleth. Or it may have affinity with Saghnar, a storm, and mean a stormy rain, figuring the doctrine of the Law, which as it was given with storm and tempest, Heb. 12. 18. so it worketh like effect in the conscience. So the Greek translateth it a shower, or showry rain: the Chaldee, as the rainy winds which blow upon the tender herb. the showers] the strong or greater rain, which falleth with manifold drops, or with violence as arrows: the Chaldee translateth them drops of the latter rain; whereof see Deut. 11. 14. The with-holding of these was a punishment, as in Ier. 3. 3. the showers have been withholden, and there hath been no latter rain: the giving of them was a blessing, Psal. 65. 11. and 72. 6. Mic. 5. 7. grass] as the people sometime are likened to grass, for their frail and momentary state, Isaiah 40. 6, 7. so here they are likened to grass & herbs, which grow by the rain, Job 38. 26, 27. that they should not be unfruitful hearers, like stones or sandy ground, whereon nothing groweth.

Vers. 3. proclaim] or publish, preach: but the [unspec] Chaldee turneth it, pray in the name of the Lord. give ye greatness] or majesty, that is, magni 〈◊〉 him: so in Jude 25. to the only wise God our 〈◊〉 he glory and majesty (or greatness:) and 〈…〉 Chron. 29. 11. Thine, O Jehovah, is the greatness, and the power, and the glory, &c.

Vers. 4. The Rock] that is, as the Greek translateth God: so in verse. 18, 30, 37. 1 Sam. 2. 〈◊〉 [unspec] 〈◊〉 Sam, 22▪ 2, • 2. God is called the Rock, because of his might, stability and immutability; and to his Church he is a firm foundation, Matth. 16. 〈◊〉 and Christ is the Rock, 1 Cor. • 0. 4. his work, in Greek, his works; so work, in Psal. 9 • . 〈…〉 works in Heb. 3. 9. and it implieth his works 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 righteous 〈◊〉 [unspec] joyce, Psal. 92, 5. hi • 〈◊〉 ] that is, 〈◊〉 administration, his d 〈…〉 judgment] that 〈◊◊〉 judicious, right and equal 〈◊〉 and so shall m • y find that walk in them Psal. 〈…〉 8, 9, 10. faithfulness] or faith, understand, 〈◊〉 God of faith, 〈…〉 most faithful & true, that all may rely safely 〈…〉 and his word. without ••• quity] on 〈…〉 injurious evil▪) in him, as the Greek translateth. So in Psal. 92. 16. Jehovah is righteous, my Rock, and no iniquity is in him. right] or righteous: in Greek, just and holy the Lord is. As his faith is constant to those that follow him, so is his justice righteous to such as forsake him.

Vers. 5. They have corrupted themselves] or, It [unspec 5] hath corrupted it self; 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 self) before him, that is, before or against God. The Greek translateth, they have finned: and corruption is used both for sin, as in Gen. 6. 11. and for destruction following sin, as Gen. 6. 13. it being always the changing of the estate of a thing from good to evil. And this corrupting themselves, was chiefly by idolatry, as verse. 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 Isaiah called them children that were corrupters, Isaiah 1. 4. and this their action is opposed to the perfection of God's work, in verse. 4. their spot] or, their blot, their blemish; that is, their vice, or evil, (as the word is explained in Deut. 17. 1.) and thereupon their blame. This is opposed to God's faithfulness in verse. 4. and it is an effect of their foresaid corruption, and an evident sign thereof. not of his sons] that is, not such a spot (or blemish) as is in the sons of God through their infirmity, whereto all are subject; but such as is in a crooked and perverse generation, 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, sin revived; and the passions of sins, which were by the Law, did effectually work 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 blameless and sincere, the children of God, unblemished (or spotless) in the midst of a crooked and perverso generation, 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 themselves, and not him; sons that have served Idole. crooked] or f •• ward; it is contrary to strait or even, Isaiah 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 Jews that refused the Gospel Act. 2. 40. & herein the people are opposed to God just and righteous, in verse. 4. as they that perverted all eq • nty, Mich. 2. 9. and had made them crooked paths, Isaiah 59. 8. perverse] that turn and writhe themselves and others, as wrestlers are: but this word is applied to such as are perverse in mind and counsel, Job 〈◊〉 . 10▪ used also by our Savior in Lu. 9. 41. O saithlesse and perverse generation. Hereby Israel's habi • in evil is sigh 〈…〉 , 〈…〉 sting the holy Ghost, Act▪ 〈◊〉 . 51. so that their corruption and spot could not be 〈◊〉 , but remained upon them as malignant ulcers. Compare Isaiah 1. 5. 6. ler. 5. 3.

Vers. 6. requite] or reward, recompense. This is [unspec 6] a sharp rebuke of the ungrateful people, (set down therefore question-wise,) who in faith and obedience should have shown at least their thankful hearts, as did he which said, What shall I render unto Jehovah for all his beneficial rewards unto me? I will take up the cup of salvation, and call upon the name of Jehovah, Psal. 116. 12, 13. foolish] or vile: the Hebrew Nabal, is such a fool as hath his understanding and judgment saded and depraved, whereupon he becometh vile and wicked, saying in his heart, there is no God, Psal. 14. 1. and blaspheming his name, Psal. 74. 18. This fool, or vile person, is opposed to the noble or liberal, Esa. 325. The Chaldee here translateth, 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 possessor, owner; see the Annotations on Ex. 15. 16. And this aggravateth their sin, who denied the Lord that bought them, as 2 Pet. 2. 1. for the ox knoweth his owner (or him that bought him) though Israel did not know, Isaiah 1. 3. made thee] not only in the first creation, as Gen. 1. 26. but in exaltation to dignity after redemption, as God is said to have made Moses and Aaron, 1 Sam. 12 6. who advanced them to that honor in his Church. Therefore this word is used for a degree of grace after creation, as in Isaiah 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 he ordained them to the office of Apostleship, Mar. 3. 14. And Paul saith of Israel, that God exalted the people, when they dwelt as strangers in the land of Egypt, Acts 13. 17. • established] formed, fitted, & ordered firm and stable, that thou mightest abide in his grace.

Vers. 7. of old] or, of the world and ages past, all which will testify of God's grace unto his people. [unspec 7] Thus Moses confirmeth that which he spake of God's goodness towards them, in verse. 6. and by this the Saints confirmed themselves in their troubles and fears, Psal. 77. 6. 7. &c. and 119. 52. and 143. 5. So in Isaiah 46. 9. Remember the formerthings of old, for I am God, and there is none else, &c. generation and generation] that is, all generations, and every of them: so in Psal. 89. 2. to generation and generation; and Esth. 3. 4. day and day, that is, every day▪ and Ezr. 10. 14. city and city, that it, every city, he will show] This the Psalmist confirmeth, saying, O God, with our ears we have heard, our Fathers have told unto 〈◊〉 , the work thou wroughtest in their days, in days of old, &c. Psal. 44. 1, 2, &c. So in Judge. 6. 13. Where be all his miracles, 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 〈◊〉 blood • ll mankind, 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 seek the Lord, if haply they might feel after him, and find him, Acts 17. 26, 27. separated] into distinct families, and people's, with several languages; whereof see Gen. 10. and 11. chapters. bounds] or, borders, limits of the people's; which may be referred specially to the people's in the land of Canaan, whose bounds God proportioned before hand, according to the number of the sons of Israel, that they might be possessors of it after the Canaanites. Though generally there is also a proportion between the 70. nations reckoned in Gen. 10. and the seventy souls of Israel, which was their whole number when they went down into Egypt, Gen. 46. 27. Deut. 10. 22. and more particularly between Canaan with his eleven sons, Genes. 10. 15,—18. and the twelve sons of Israel, which became Patriarchs to the Church of God, Exo. 1. 1,—4. Gen. 48. 28. Acts 7. 8. the sons of Israel] in Greek, the Angels of God: so the Lxx translated this place purposely, lest the heathens should here take offense, that Israel should be matched with the 70. nations, that is, with all people's of the world. And the Jews supposed there were seventy Angels, rulers of the seventy nations; and therefore they say according to the number of the Angels of God, whereby they mean seventy. Their opinion is to be seen in R. Menachem on Gen. 46. where he saith, It is a general rule that there is one (degree of) glory above another, and they that are beneath, are a secret signification of those that are above, and the 70. souls (Gen. 46. 27.) signify the 70. Angels that are round about the throne of (God's) glory, which are set over the nations. But we are warned to beware how we intrude ourselves into those things which we have not seen, Coloss. 2. 18.

Vers. 9. portion] or part, which he hath divided [unspec 9] unto himself, 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 again take him for theirs, Psal. 142. 6. and he is called the portion of Jacob, 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. Jacob] that is, the posterity of Jacob; which being the name of his infirmity, before he was called Israel, commendeth God's love unto his, when they were weak and unworthy. And Jacob is the generation of them that seek God's face, Psal. 24. 6. the line] or, the cord of his inheritance, that is, his heritage, as by line or measure befallen or allotted to him; and so his peculiar, whom none other can challenge. Compare Psal. 16. 6, 7.

Vers. 10. He found him] that is, God found Jacob, [unspec 10] meaning Jacob's posterity, the Israelites, whom God found, and was present with them in the wilderness, to help them in all their miseries. Therefore the Greek translateth, He sufficed him: and the Chaldee, He sufficed their necessities: as finding is used for sufficing, in Numb. 11. 22. God's people of themselves do all go astray like lost sheep: but he seeketh and findeth them, for their salvation, Isaiah 53. 6. Psal. 119. 176. Luk. 15. 24,—7.—32. land of wilderness] a wild or desert land, where no inhabitants were, no dwelling city, no food to sustain him, Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wilderness figured the people's of the world, Ezek. 20. 35. amongst whom God's people straied, till he found them up: for when we were yet sinners, and enemies, he loved us, and reconciled us to himself by the death of his Son, Rom. 5. 8. 10. empty place] in Chaldee, a dry place; Hebr. emptiness: a place not to be inhabited, as appeareth by the opposition in Isaiah 45. 18. So all men naturally are empty, till they be filled with grace, and made the habitation of God through the Spirit, Eph. 2. 11, 12,—22. howling of the desert] or, yelling of Ieshimon: the wilderness is called a place of howling, for the wild beasts that dwell there, or for the wants that men find therein: and Ieshimon, which signifieth a desert, or desolation, may be taken for a special wilderness so named, as in Num. 21. 20. or generally, for all desolate waste places: and such was that which Israel wandered in, Psal. 78. 40. The Greek and Chaldee translate it, a waterless place; and so in Isaiah 43. 20. God promiseth to give waters in Ieshimon, (or in the wilderness.) It figured our estate in sin, without God's Word and Spirit, which are likened unto waters, Isaiah 44. 3. John 3. 5. and 7. 38, 39. he led him about] to wit, in the wilderness forty years, as Deut. 8. 2. Or, he compassed him about, to wit, with his love and providence: so the Greek translateth, be compassed but, and the Hebrew well beareth it. Thus David saith, to God, thou wilt compass me about with songs of deliverance, Psal. 32. 7. and in Ier. 31. 32. compassing is used for going about to win ones love and favor; which may also be intended here. The Chaldee translateth, He placed them round about 〈◊〉 divine Majesty: which may have reference to Israel's encamping round about God's Tabernacle, N • m. 2. instructed him] or, made them to understand, to wit, by his Law, and by his Spirit, as Ne 〈…〉 . 9. 18. 20. So the Chaldee explaineth it, he learned them the words of the Law. apple of his 〈◊〉 or the black (the sight) of his eye; that is, with 〈◊〉 diligent care and love tendering them. Thus D • vid prayeth, Keep 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 himse •• • here, and in Exod. 19. 4. stirreth up] or, 〈…〉 th up her nest, that is, her young ones: which 〈◊〉 Eagle rouseth up with her cry; so God did 〈◊〉 people with his Word and promises, whiles 〈◊〉 slept in their sins 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 Zion, &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 God's motions by his Spirit in the hearts of his people. spreadeth abroad] as preparing herself to flight, and thereby provoking her young to go with her. This God performed 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 pass out of the place of their bondage. taketh them] that if they be slack or negligent, she may procure them to come away. So God by his Angels took hold on Lots hand, and led him out of Sodom, Genes. 19. 16. and hasted the departure of Israel out of Egypt, Exod. 12. on her wings] in gentleness, and for their safety: not in her talents wherewith 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 thorough the red sea, Exod. 14. and into the wilderness of Sinai, where he said unto them, You have seen what I did to the Egyptians; and I have borne you upon Eagles wings, and brought you unto myself, Exod. 19. 4. So Christ giveth to the woman his Church, two wings of a great Eagle, that she might flee into the wilderness, 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 Jehovah their only leader, and so the Greek explains 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 interpreteth it. lead him] that is, lead Israel, conducting them thorough the wilderness in safety, as Deut. 8. which mercy is often mentioned, Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angel of his presence saved them, Isaiah 63. 9. with him] with Jehovah; or, with Israel; as the Greek translateth, with them. God erected his Tabernacle, and set his true worship in Israel, without commixture with the idolatry 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 conquer [unspec 13] and triumph: so riding is often used for conquecing 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 mountains, and high walled cities which they subdued, Deut. 1. 28. A like promise is made in Isaiah. 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 Greek saith, he fed them with the fruits of the fields. fruits] or, fruitfulnesses, all things that grew in the fields. honey out of the rock] that is, honey of Bees nestling in rocks: or honey fruits, as dates and the like, which grow on palm trees, (as oil on olive trees,) in rocky places: that whereas rocks and stones are usually barren, God made such places fruitful to Israel; even as he gave them water out of the rocks in the wilderness, Exod. 17. 6. Num. 20. 11. whereto this here also may have reference, and mean waters sweet as honey and oil. This honey and oil figured the heavenly graces which God bestoweth upon his Church in Christ, (who is likened to a Rock, 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 milk: these things were a sign of the fruitfulness of the land, as is observed by the Prophet, Isaiah. 7. 21, 22. And as soft and smooth words are sometimes likened to butter, and oil, Psal. 55. 22. so here they figured the soft and comfortable words of grace, wherewith God satiateth the souls of his people. The Chaldee paraphraseth, He gave them the spoils 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 flock] of sheep and goats, Levite. 1. 10. for the food of them and of their household, as Prov. 27. 27. fat of lambs] that is, fatted lambs, rams, &c. of the breed of Basan] Hebr. sons of Basan, that is, bred and fed on mount Basan, which was a fertile place, and good to nourish cattle, 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 principal, 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. blood] that is, juice of the grape, which is red coloured like blood. Hereupon Christ killing his enemies, and having his cloths sprinkled with blood, is described like one treading grapes in the wine-fat, Isaiah. 63. 2, 3. Rev. 14. 19, 20. and 19. 13. And this sense the Chaldee keepeth here, translating it, the blood of their mighty men shed like water. But literally it is meant of the wine that was plentiful in the land of Canaan; and spiritually of the heavenly graces wherewith Christ filleth his people, Isaiah. 55. 1. thou didst drink] he turneth his speech to Israel: the Greek for more plainness translateth as before, they drank. pure wine] or red wine, as in Psal. 75. 8. and in Isaiah. 27. 2. In that day sing ye unto her, a vineyard of red wine; and such was the best wine in that land: the Greek translateth it only wine. Thus Moses, by honey, oil, butter, milk, fat flesh, fine bread, and wine, (seven things under which number all other are comprehended,) signifieth the manifold blessings which Israel enjoyed in their land. Which was a figure unto them of the most fertile Kingdom of Christ, and the heavenly comforts of his Word and Spirit, wherewith he satisfieth his people. And of these, some are food for children to suck, as honey, oil, butter, and milk, Isaiah. 7. 15, 16. the rest are stronger meats for men: so the faithful have in their infancy easy instruction, the sincere milk of the Word, to grow thereby; and in their ripe age, the higher mysteries of the Gospel, 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 explains it, Israel; the Greek, Beloved; so in Deut. 33. 5. 26. where the Chaldee again translates it Israel; the Greek, Beloved: and in Isaiah. 44. thou Iesurun whom I have chosen; the Chaldee saith, thou Israel: the Greek, thou beloved Israel. It hath the name of Iosher, Righteousness, as being a righteous people by calling, having Laws right and equal, if they had walked in them. Or it may be derived of Shor, which is to Look or See, because this people saw the glory of God at the giving of the Law. The same word Shor is also a Bullock, which some think Moses here alludeth unto, as if Israel were wexed like a fat bullock 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 prosperity and blessings which they had in Canaan, as is also shown in Neh. 9. 25, 26. They took 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 goodness. And they turned disobedient, & rebelled against thee, and cast thy law behind their backs, &c. The like complaint is in Ier. 5. 27, 28. Though this may imply also the fatness of their heart, whereof see Isaiah 6. 10. Matth. 1 • . 15. kicked] that is, behaved themselves contemptuously, and wexed wanton: and it signifieth their contemptuous abuse of God's holy ordinances, as he complaineth of Priests, Wherefore kick ye 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 underfoot the Son of God, Heb. 10. 29. thou art covered] or, thou hast covered, thyself, thy face, or thine heart with fatness, as is explained in Job 15. 27. thus; he covereth his face with his fatness; and maketh collops of fat on his flankes. And in Psal. 17. 10. They are enclosed in their own fat; with their mouth they speak proudly: and in Psal. 73. 7. Their eyes stand out with fatness. he forsook God] in Chaldee, he forsook the service of God: he turneth his speech away from the people, as they that would not hear: and speaketh to heaven and earth for to witness; as in verse. 1. And this is the first part of their sin, to forsake the good God. made him] by creating, and advancing him, as in v. 6. lightly esteemed] or, vilely and foolishly despised; Hebr. jenabbel, of Nabal foolish, as he called them in v. 6. The Chaldee expounds it, he provoked to anger. the Rock] the mighty God Christ; as verse. 4. So the Greek translateth, he departed from God his Savior.

Vers. 16. provoked him to jealousy] or, made him [unspec 16] jealous, that is, exceeding angry: for jealousy is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. strange gods] the Chaldee explaineth it, the service of Idols, or idolatry. So in Psal. 78. 58. they provoked him to jealousy with their graven images. And in 1 King 14. 22, 23. the Jews provoked him to jealousy with their sins, &c. for they also built them high places, and images, &c. And this is the second part of their sin, to turn to idols and devils. abominations] that is, abominable idols, or false gods, and other sins, as Levite. 18. 26, 27. Deut. 7. 25. 2 King. 23. 13.

Vers. 17. to devils] that waste and destroy man-kind, as their name Shedim here signifieth: see [unspec 17] Levite. 17. 7. and these are in this respect opposed to God, who maketh and saveth his people, v. 15. So Jereboam's 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 devils the Israelites sacrificed their sons & their daughters, when they sacrificed them unto the Idols of Canaan, Psal. 106. 37, 38. whom they knew not] had no knowledge or experience of any good from them: or, gods which knew not them, that is, had done them no good; as on the contrary the true God saith, I did know thee in the wilderness, Hos. 13. 5. where the Chaldee explaineth, I supplied their necessities. came lately up] Hebr. came from near, that is, from near 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 horror, lest they should be hurt by them. So the original word properly signifieth, and therein differeth from that fear or reverence which we owe to the true God. He meaneth, that they were such God's as could neither do good nor evil, as is said in Ier. 10. 5. Be not afraid of them for they cannot do evil, neither also is it in them to do good.

Vers. 18. the Rock] that is, as the Greek saith, [unspec 18] the God, and the Chaldee, the strong Fear, that is, the strong God: see v. 4. begat thee] with the word of truth, that thou shouldst be a kind of first-fruits of his creatures, as I am. 1. 18. The Chaldee expoundeth it, created thee; which may also be applied to creating in Christ Jesus unto good works, as Ephes. 2. 10. unmindful] in Greek, hast forsaken: this & the word following,