Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

VNto Jehovah] that is, unto his praise, as David [unspec] saith, They believed in his words, they sang his praise, Psal. 106. 12. So the Chaldee beginneth the song thus, We will sing praise and confess unto the Lord. With this song of victory over Pharaoh, the Holy Ghost compareth the song of those that have gotten victory over the spiritual Pharaoh, the Beast (Antichrist) when they stand, by the sea of glass mingled with fire, (as Israel here standeth by the red sea,) having harps of God, (as the women here had timbrels, v. 20.), and they sing the song of Moses the servant of God, and the song of the Lamb, the Son of God, Rev. 15. 2. 3. 4. gloriously] or excellently; Hebr. excelling excelleth; which the Gr. translateth, is become gloriously glorious. The Chaldee paraphraseth, for he excelleth above the excellent, and excellency is his. [unspec]

Vers. 2. Yah.] this is one of the proper names of God, Psal. 68. 5. first used in this song; and seldom but in songs and psalms. The Hebrew Hallelujah, (that is, Praise yejah) is kept by the Holy Ghost in Greek, Allelouia, Rev. 19. 1. 3. 4. 6. The memorial of this name, was kept also among the heathen Romans, who called their greatest god Iu-piter, that is, Yah father. The Greek Bible usually translateth Yah Lord, the Chaldee, Fear: and Th • rgum Ierusaelemy on this place expoundeth it, the Fear of all the world. Other Hebrews make it an abridgement of the name Jehovah, and a part of it; Maimo • y in Iesudei hatorah, chap. 6. S. 4. so it signifieth the essence or being of God, (as Jehovah also doth, whereof see the notes on Gen. 2. 4.) or, as Yah is p • onounced with breathing, it may signify God, who giveth to all, Life and Breath, and all things, Acts 17. 25. my strength] he which giveth me strength, as in Psalm 68. 36▪ (so the Greek here translateth it Helper:) or, he to whom I give strength, that is, strong praise; as in Psalm 29. 1. give ye to Jehovah glory and strength: so, out of the mouth of babes and sucklings, thou hast founded strength, Psal. 8. 3. is expounded by our Savior, thou hast perfected praise, Matth. 21. 16. Howbeit, we may here retain the name Strength, which the Holy Ghost often ascribeth to God among other his praises; as in 1 Tim. 6. 16. to whom be honor and strength: in 1 Peter 4. 11. to whom be glory and strength; and sundry the like, Revel. 1. 6. and 5. 13. Strength is here and always ascribed unto God, for by his own strength shall no man prevail, 1 Sam. 2. 9. song] or psalm, melody; that is, the argument of my song; or whom I praise with Psalm; so the Chaldee translateth it, my praise: also the Greek in Isaiah. 12. 2. though here it turneth it, my protector. It is generally all melody, with voice of man, Isaiah. 51. 3. or instruments of music, Amos 5. 23. These words the Prophets after use, when they sing of Christ and of his graces, as Psal. 118. 14. and Isaiah. 12. 2. where the name Jehovah is added, for Yah Jehovah is my strength and song. There immediately before, he hath reference to Israel's salvation from the Egyptians, Isaiah. 11. 15. 16. which being by him applied to our salvation by Christ, showeth that all these things happened unto them for types, as the Apostle saith, 1 Cor. 10. 11. and he] or, for he: as, And he heard, Isaiah. 39. 1. is expounded. For he heard, 2 King. 20. 12. And thou wilt save, 2 Sam. 22. 28. is For thou wilt save, Psalm 18. 28. a salvation] or, for a salvation: that is, hath saved (helped or delivered) me from mine enemies, who were too strong for me. So this phrase meaneth, as in 2 Sam. 10. 11. If the Syrian; be too strong for me, then thou shalt be to me a salvation; that is, shalt help or rescue me. Thus Christ is called God's salvation, Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies, Luke 1. 71. 74. The Chaldee here paraphraseth, he said by his word, and hath been to me a redeemer. an habitation] or a comely dwelling; and so, will dwell with him: the Chaldee explaineth it, I will build him a sanctuary. Or we may English it, I will adorn him; will do him seemly honor; as the Greek translateth, I will glorify him. my father] this the Chaldee expoundeth my fathers: it seemeth principally to intend Abraham, the father of many nations, Genes. 17. 5. and with him, Isaac, Jacob, and the rest, to whom God gave his promises; which now began to be performed to their children, Gen. 15. 14. exalt] with song and praise, as this word is often used in Psalms, wherein God his name and actions are extolled, Psalm 30. 2. and 118. 28. and 145. 1. Isaiah. 25. 1.

Vers. 3. man of war,] that is, a noble warrior: [unspec 3] for the word man, added to other things, often signifieth excellency: as, a man of arm, is a mighty one, Job 22. 8. a man of words, is an eloquent person, Exod. 4. 10. And so the Chaldee here expresseth it, calling him the Lord, and Victour of wars: and the Greek, a breaker of wars. Now did the Lord ride upon his horses, and his chariots of salvation, his bow was made quite naked; Habakkuk 3. 8. 9. This also may have reference to Christ, the Conqueror, as Psalm 24. 8. Revel. 19. 11. &c. Jehovah] this name among other things, noteth God's powerful effecting of judgments upon his enemies, for the salvation of his Church; and he is therefore called Jehovah of hosts, Psal. 83. 14.—19. and 46. 7. 8.—12. See the notes on Genes. 2. 4. and Exodus 6. 3.

Vers. 4. the choice] that is, as the Greek translateth, [unspec 4] his chosen captains; meaning the fairest, best and valiantest; as the Chaldee translateth, the fairest: so in Gen. 23. 6. Of these captains, see Exod. 14. 7. Like triumph shall be over the enemies of Christ, when all the fowls of heaven shall be called to eat the flesh of Kings, and of Captains, and of mighty men, and the flesh of horses, and of them that sit on them, &c. Rev. 19. 17. 18. 21.

Vers. 5. as a stone:] that they could not help [unspec 5] themselves with swimming; neither rise up anymore forever; as Ierem. 51. 63. 64. So after in verse 10. they sank as lead. This is remembered in Nehem. 9. 11. their persecutors thou threwest into the deeps, as a stone into the mighty waters. A like judgment God will bring upon Babylon, the spiritual Egypt; for as a stone cast into the sea, so with violence shall that great city Babylon be thrown down, and shall be found no more at all, Revel. 18. 21.

Ver. 6. become glorious,] or, wondrous excellent, [unspec 6] ample and magnificent. It may also imply, is become glorious to me. So David extolleth the works of God's right hand, Psal. 118. 15. 16.

Vers. 7. against thee,] the Chaldee saith, against [unspec 7] thy people: for that which is done against them, is against God himself, Zechariah 2. 8. Matthew 25. 45. Acts 9. 4. eat them up] that is, devour and consume them; as the Chaldee explaineth it, consumed them as the fire doth the stubble. So God's wrath is likened to fire, Psalm 89. 47. and the wicked, to stubble, Esa. 5. 24. and 47. 14.

Vers. 8. blast,] or, spirit, or wind of thy wrath, as [unspec 8] the Greek translateth it: because the Hebrew Aph signifieth both anger, and the nostrils: and this speech is used in cases of judgment upon God's enemies, as in Job 4. 9. by the blast of God they perish, &c. The Chaldee here translateth, with the word of thy mouth. It respecteth God's command, in Exod. 14. 26. 27. which was performed also by a wind; as after verse 10. So the Lord will consume Antichrist, with the spirit of his mouth, 2 Thes. 2. 8. gathered] or, heaped up: became as heaps. And this being done with a mighty wind, was with a great noise; to which the Prophet hath reference, saying; the deep uttered his voice, and life up his hands on high, Habakkuk 3. 10. congealed,] as ice, frozen, hardened. It may be meant of the seas bottom, which being muddy and soft, was hardened, that they went as on dry land. He led his people through the deep, as an horse in the wilderness, Isaiah 63. 13. Some understand it of the waters, that they were congealed as ice. the heart] that is, the mids, or deep of the sea, so Psalm 46. 3. Ezek. 28. 2. And now, the channels of waters were seen, and the foundations of the world were revealed: at the rebuke of the Lord, at the breath of the wind of his anger; as David singeth for his victories, Psal. 18. 16.

Vers. 9. divide the spoil] which is done after victory, [unspec 9] Luke 11. 22. and with joy, Isaiah. 9. 3. Thus the enemy vainly promised themselves the victory: so in Judge. 5. 30. soul,] that is, lust, or, will: so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them] or, repossesse them: for so the original is used sometime for destroying or disinheriting; as Numb. 14. 12. sometime for causing to inherit, or taking possession, Numb. 14. 24. The Chaldee here translateth it, destroy: the Greek, have dominion, (or Lord over them) The Egyptians came out as a whirlwind to scatter Israel: their rejoicing was even to dovoure the poor, in secret, Hab. 3. 14.

Vers. 10. blow;] the Chaldee translateth it, thou [unspec 10] didst say with thy word. Of this wind there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord, by a strong east wind, caused the sea to go back. covered them] God made the waters of the red sea to flow over their faces, as they pursued after Israel, Deut. 11. 4. the waters covered the distressers of Israel; not one of them was left, Psal. 106. 11. And here God brake the heads of the Dragons, in the waters: the heads of Livjathan, Psalm 74. 13. 14.

Vers. 11. the God's,] or, the Mighties, the Potentates: [unspec 11] so the Princes of the world are called, Psal. 82. and 89. 7. wonders] or marvels: so the Greek also and Chaldee translateth it: the Hebrew being singular, a wonder, or miracle: but one is often put for many, as is noted on Gen. 3. 2. So in Psal. 78. 12.

Vers. 12. the earth,] in the bottom of the sea: so Jonah in the sea, said the earth with her bars was about [unspec 12] me forever, Ion. 2. 6.

Vers. 13. leadest,] to wit, softly or quietly, as a flock is led: this was done by the pillar of the [unspec 13] cloud and fire; also by the hand of Moses and Aaron, but ascribed to God as the principal; even as in verse 12. God is said to stretch out his hand, which was ministerially done by Moses, Exodus 14. 26. So in Psalm 77. 21. thou didst lead thy people like a flock, by the hand of Moses and Aaron. habitation of thine holiness] in Greek thine holy lodging (or mansion) It is a continuance of the former similitude of a shepherds lodge or habitation, which is in pleasant pastures to feed and give rest to his flock; as in all the cities thereof, shall be an ha 〈…〉 of shepherds, causing their flocks to lie down, 〈◊◊〉 12. It meaneth the land of Canaan, where God 〈…〉 uld give his people rest, and feed them with his Word. So when God promiseth to return them out of Babylon, he useth this word, I will bring Israel again to his habitation, and he shall feed, &c. Ier. 50. 19. and in that land Jerusalem was as the fold of the flock, and is called a quiet habitation, Isaiah. 33. 20. The fulfilling of this prophesy, is celebrated by Asaph, showing how God made his people to go forth like sheep, and guided them like a flock in the wilderness; and led them on in safety, and they dreaded not: but the sea covered their enemies. And he brought them to the border of his Holiness, to that mountain which his right hand had purchased, Psal. 78, 52. 53. 54.

Vers. 14. stirred,] with fear, or anger: both which do stir the mind and body, and cause it to quake and tremble: and these were in the people's hearing of God's works for Israel, Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greek here translateth it, angry.

Vers. 15. amazed] or suddenly troubled: it implieth both fear and haste; and so the Greek translateth it hasten. See this fulfilled in Deut. 2. 4. and of Edom's Dukes, see Gen. 36. take hold] that is, they shall greatly tremble. For passions of the mind, fear, trembling, astonishment, and the like, are said to take hold, or fall upon men, when they are overcome by them. In Luk. 5. 26. it is said, amazement took all; which in Mark. 2. 12. is expounded, all were amazed. melt,] that is, faint with fear: as was accomplished, Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to wax, which melteth with fear, as wax with fire, Psal. 22. 15. and 68. 3.

Vers. 16. terror;] this also is signified in Deut. 2. 25. and 11. 25. Targum Yerushalmi expounds it the terror of death: which phrase David useth in Psal. 55. 5. terrors of death are fallen upon me. The Hebrew aemathah, hath here a letter added in the end, to denote the excess of fear, great terror. This, though it was in respect of the people, as it is said, your terror is fallen upon us, Ios. 2. 9. yet proceeded it from God, as he saith, I will send my terror before thee, Exod. 23. 27. purchased] or gotten, bought, and possessest. The Hebrew Kanah signifieth to get either by generation, as Gen. 4. 1. or by buying and purchasing, whereby it becometh ones own possession, Gen. 25. 10. Ex. 21. 2. All are in God, creating, redeeming, and regenerating his people in Christ. So Moses elsewhere saith, Is not he thy father that hath gotten (or bought) thee? Deut. 32. 6. and Asaph saith, Remember thy congregation which thou hast purchased, Psalm 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them, 2 Pet. 2. 1. The Chaldee here translateth it, redeemed, as in verse 13.

Vers. 17. plant] that is, give them a settled dwelling: a similitude from the vine tree, as Psal. 80. 9. and 44. 3. mountain] that is, mountany country; such as Canaan was, Deut. 11. 11. and in special, Mount Zion, where the Temple was after built. This land & sanctuary, did also figure heaven, as is noted on Gen. 12. 5. & Exod. 25. 8. So the Heb. Doctors say here, the Sanctuary, signifieth the Jerusalem which is above. R. Menachem, on Ex. 15.

Vers. 18. and aye,] or, and yet: in this world, and [unspec 18] that which is to come: as the Chaldee explaineth it, forever, and forever and ever. God is said to reign or be King, when he manifesteth his power and goodness, in subduing his enemies, and saving [unspec 19] his people. So after Antichrists overthrow, voices in heaven do say, The kingdoms of this world are become (the kingdoms) of our Lord, and of his Christ; and he shall reign forever and ever. We give thee thanks O Lord God almighty, &c. because thou hast taken to thee thy great power, and reignest, Rev. 11. 15. 17.

Vers. 20. Marie] in Hebrew Mirjam, in Greek [unspec 20] Mariam: which was also the name of the mother of Christ, Matth. 1. 16. This Marie the Prophetess, was one of the three principal guides, which God sent before his people; which mercy is remembered in Mich. 6. 4. I sent before thee, Moses, Aaron, and Marie. timbrell,] see the notes on Gen. 31. 27. These and other instruments were used not only in civil mirth, but in spiritual joy, and thanksgiving unto God: as here, so in Judge. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of, in Ier. 31. 4. O Virgin Israel thou shalt again be adorned with thy timbrels, &c. dances] or, flutes, as the word sometime signifieth, Psal. 150. 4. and 149. 3. but the Greek and Chaldee translate it here, dances: which were wont to be used religiously, as Judge. 21. 21. Ier. 31. 4. 14.

Vers. 21. them:] that is, the men, to whom the [unspec 21] word in the original, plainly hath reference. Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song, as the 136 Psalm repeateth in every verse, for his mercy endureth forever. So also in a Chron. 5. 13.

Vers. 22. of Shur,] called also the wilderness of Etham, [unspec 22] Numb. 33. 8. Exod. 13. 20. Of Shur, see Gen. 16. 7. three days;] so long a journey they requested of Pharaoh, Exod. 3. 18. and now found it full of wants and temptations. So after in Numbers 10. 33.

Vers. 23. Marah,] that is, by interpretation Bitterness: [unspec 23] so called of the bitter waters. Which the Israelites not being able to drink, lead us to consider the nature of afflictions; both spiritual by the terrors of the Law, upon the consciences of sinners; and other temptations, wants, and earthly miseries, all which are bitter as worm wood, and sorrowful to the flesh, Lament. 3. 15. Psalm 80. 6. Mark. 10. 38. and 14. 36. Hebr. 12. 11. was [unspec 24] called] so the Greek also translateth the Hebrew phrase he called: which may intend chiefly Moses, who called it so: or, he, that is, everyone called it. So where it is said, in 2 Sam. 5. 9. he called: in 1 Chron. 11. 7. it is said, they called. See the notes on Gen. 16. 14.

Vers. 25. a tree,] the Yerushalmi Targum saith, [unspec 25] And Moses prayed before the Lord, and the Word of the Lord shown him the tree Ardiphne. This is said to be a tree that hath flowers like lilies, but very bitter: Elias in Lexico Chaldee. It seemeth to figure out the Tree of Christ, the Cross, whereby the bitterness of our afflictions, (likened to waters, Psalm 69. 2.) is turned into sweetness and joy, Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evil waters with salt, 2 King. 2. 21. The Hebrew Doctors, (in Thancuma,) upon this say; It is the manner of the blessed God, to make that which is bitter, sweet, by that which is bitter. Some thought, the wood it self had this virtue to sweeten the waters: of whose mind was Jesus the son of Sirach, saying, Was not the water made sweet with wood, that the virtue thereof might be known? Ecclus. 38. 5. Others expound it mystically, of the tree of life, which removed Satan away: as R. Menaches on this place showeth. he appointed to him] or he (meaning God) imposed upon him, that is, upon Israel, the people spoken of as one man. tempted him] meaning Israel: whom God tempted or proved by this affliction, as by other the like afterward, to know what was in their heart, and to do them good at their latter end; as Deut. 8. 2. 15. 16.

Vers. 26. right] or, pleasing; for so the phrase also [unspec 26] signifieth, 2 Sam. 19. 6. and so the Greek translateth it here: and the Holy Ghost useth the like, in 1 John. 3. 22. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. This is often mentioned in the scriptures; see Deut. 6. 18. diseases,] or, sicknesses: the plagues of Egypt threatened to the transgressors, in Deut. 28. 27. 60. So God's blessings, under the name of health and welfare, are promised to the keepers of his Law, Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth:] this word is applied to the soul as well as to the body: and implieth the forgiveness of sins: as heal my soul, for I have sinned against thee, Psalm 41. 9. And Christ when he healed diseases, for gave sins also, Matth. 9. 2. 6. and healing of men, Matth. 13. 15. is expounded to be forgiving of their sins, Mark. 4. 12.

Vers. 27. palm trees,] or, date trees, which are [unspec 27] upright and tall of stature, bear sweet fruits, the leaves always green and flourishing, good for shadow, Song 7. 7. 8. Levite. 23. 40. Psal. 92. 13. To bear the branches of this tree, is a sign of victory over afflictions, Revel. 7. 9. The number of 12. wels, and 70. palm trees, the Yerushalmi Targum maketh answerable to the 12. tribes of Israel, and the 70. Elders of the Synedrion, mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. souls of Israel, that came into Egypt, Gen. 46. 27. Likewise to the 12. Apostles, and 70. Disciples of Christ, Luk 9. 1. & 10. 1. Rev. 21. 12. 14.

Annotations.

OF Sin] after they had been again by the red [unspec 1] sea; which journey here omitted, Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong city of Egypt, near which this wilderness lay, Ezek. 30. 15. 16. The wilderness whereinto God brought his people, was a place of great wants and afflictions, as is noted on Exod. 3. 18. therein God tried their faith and patience, and suffered their manners forty years, Act. 13. 18. It figured [unspec] the people's of the world, through whom God leadeth his Church; as it is said, I will bring you into the wilderness of the people's, and there will I plead with you face to face, as I pleaded with your fathers, in the wilderness of the land of Egypt, Ezek. 20. 35. 36. Sinai] the mount called also Horeb, where the Law was given; see Exod. 3. 1. and 19. 1. 18. after] or, from their departing: so an whole month, they lived of their provision brought out of Egypt: which being spent, they murmur. Here the Hebrew letseth, of departure, is put for mitseth, from or after their departure: so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime showeth this, as laleketh, 1 King. 12. 24. is explained milleketh, from going, 2 Chron. 11. 4.

Vers. 3. O we wish] Hebr. who will give: which is a wish, oh that some would give; or, that God would grant; namely, to have ones request, as is explained in Job 6. 8. by the hand;] the Chaldee saith, by the word: the Greek explaineth it, smitten of the Lord. This was in them a desperate unthankfulness, with contumelious carriage against God and his ministers: and is written for an ensample to us, not to do the like; as 1 Cor. 10. 10. 11. So they murmured again, Num. 14. 2. this whole assembly] or, all this Church. The wilderness whereinto God brought his people, was a land of drought, and of the shadow of death; a land that no man passed through, and where no man dwelt, Ier. 2. 6. They that wandered there, hungry and thirsty, their soul •• inted in them, Psal. 107. 5. There the Lord afflicted Israel, and suffered them to hunger, that he might prove them, and do them good at their latter end, Deuteronomy 〈◊〉 . 3. 16. But as yet, this generation had not prepared their heart ar • ght, and their spirit was not faithful with God, Psal. 78. 8.

Vers. 4. bread,] Manna, the wheat of heaven, [unspec 4] whereof they made themselves bread or meat, Psal, 78. 24. portion,] Hebr. word: put for any thing: and here for the portion of meat by the day. Whereby God taught them also, to take no thought for the morrow, what they should eat or drink; as Matth. 6. 31. 34. prove them] or tempt them▪ Heb. him, meaning the people's, spoken of as of one man. Therefore the scripture useth these indifferently, as is shown on Gen. 22. 17. And this end of proving (or tempting) the people, is also mentioned in Deut. 8. 2. Exod. 15. 25.

Vers. 5. then they shall] Hebr. and they shall prepare. [unspec 5] This is meant of every sixth day, the evening of the Sabbath; then were they to make ready their food, that there might be no working, or fire kindled on the Sabbath day; as verse 23. and Exod. 35. 3. day by day,] that is, daily: see Genesis 39. 10.

Vers. 6. Jehovah hath brought] and not we of our [unspec 6] selves, as was objected, verse 3. So he assureth them (by the miracle of Quails which God would give) that their calling into that place and stare, was of the Lord.

Vers. 7. the glory] a visible sign of Christ's glorious [unspec 7] presence among them, appearing in the cloud; as verse. 10. to assure them, that the Lord was with them in the midst of all their wants: (whereof they also doubted now, as again afterward, in Exod. 17. 7.) and that he heard their murmurings. By such apparations God used to repress the people's tumultuous rage, Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud, it was a sign of his face and favor withdrawn from them, Exod. 33. 7. 9. 10. Or by the glory of Jehovah, may be meant that glorious work of his, the Manna which they saw in the morning, verse 15. So Christ's divine work, in raising Lazarus from the dead, is called the glory of God, John. 11. 40. So glory is used for glorious works, in Num. 14. 21. 22.

Vers. 8. This shall be,] or understand from verse [unspec 8] 6. ye shall know this. Such wants are often to be supplied, as in Exod. 45. not against us,] to wit, us only, or, us so much as against the Lord: for it was also against them, verse 2. The like speech is in 1 Sam. 8. 7. John. 12. 44. See also Gen. 32. 28. against Jehovah,] the Chaldee expounds it, against the word of the Lord.

Vers. 9. before Jehovah] that is, assemble together [unspec 9] before the cloud: wherein Jehovah's glorious presence was manifested, verse 10. So Uzzah died before God, 1 Chron. 13. 10. that is, by the Arks of God, 2 Sam. 6. 7. And the commandment to appear before the Lord Jehovah, Exod. 23. 17. was at the place which he did choose to put his name there; namely, the Tabernacle, or Temple, Deut. 12. 5. 6. Levite. 17. 4. 5. 1 King. 14. 21.

Vers. 10. the wilderness] where the cloud went [unspec 10] before the people to guide them, Exod. 13. 21.

Vers. 12. between the two evenings,] towards eventide, [unspec 12] as the Greek explaineth it: see Exodus 12. 6. 〈◊〉 〈◊〉 came evening, for naturally they 〈◊〉 in the day. time over the sea, and came to land towards even▪ see Num. 11. 31. And Manna came [unspec 4] 〈…〉 ing because it fell with the morning dew. The Quails are not in Scripture noted to be a spi 〈…〉 , 〈◊◊◊〉 Manna, 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darkness: but the bread of heaven came in the morning, which usually signifieth th 〈…〉 of grace from the Lord, Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread,] in ea 〈…〉 ng with Manna, a figure of Christ, the Bread of life that came down from heaven, John. 6. 48. 58. Unto this speech Moses seemeth to have reference, in Psal. 90. 14. Fill us in the morning with thy mercy.

Vers. 13. the quail,] Hebr. the quail: put for a multitude of quail: (as frog, for frogs, Exod. 8. 6.) [unspec 13] A like miracle God wrought for them about a year after this, Num. 11. 31. This David rehearseth, in Psal. 105. 40. they asked, and he brought the Quaile. that lay,] or, that lay poured out: Hebr. a • bed (or, an effusion) of dew: the Chaldee translateth a descension of dew, that is, dew which descended or fell down; which agreeth with Num. 11. 9. And the Psalmist saith, God opened the doors of heaven and rained upon them Manna, Psal. 78. 23. 24. The dew is often used to signify the blessing and favor of God, as Genes. 27. 28. Job 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mystical speech of the birth of Christ, (figured by this Manna) the dew is mentioned, Psal. 110. 3. And as the preaching of the Word is likened to the dew, Deut, 32. 2. so Manna falling in and with the dew, figured Christ given unto us by the preaching of the Gospel, Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew, that the holy blessed God will raise up the dead unto life therewith, in the time that is to come: and that is the Manna prepared for the just in the world to come. R. Menachem on Exod. 16.

Vers. 14. went up,] into the air, vanishing with the heat of the Sun. So going up is used for going away, [unspec 14] or vanishing, in Ierem. 48. 15. roundthing,] or bare thing, as the Chaldee translateth it, pilled. The Greek saith, like coriander; according to verse 31. So that the Manna was covered, and as it were hidden with the dew upon it, till it ascended, and lay also upon dew under it, Num. 11. 9. to which it seemeth the Scripture hath reference, when it promiseth Manna that is hid, Revel. 2. 17. Manna,] so the Chaldee and the Holy Ghost 〈◊〉 Greek calleth it, John. 6. 31. of the Hebrew Man▪ which by interpretation signifieth a prepared (or distributed) portion: for it was a ready meat 〈…〉 as it was gathered, if they would, or to beat, g 〈…〉 de and bake, as the people liked, Num. 11. 8. And the Jew Doctors, some of them so explain it, calling it Angels food; a prepared bread sent from heaven, without 〈…〉 an labor, able to content every man's 〈◊〉 , and a 〈◊〉 to every taste, Wisd. 16. 20. Others at the 〈◊〉 . Greek interpreters, Philo. 〈◊〉 . 2. 〈…〉 of the Law, 〈◊〉 Solomon, &c. and others 〈◊〉 it, What is this▪ because (as Moses saith) they know not what it was. The Manna whereof Galen and other Physicians write, and which at this day is used for medicine, not for meat, differeth in many things, from this Manna which God gave unto Israel every day, the space of 40 years, till they came into the land of Canaan, Ios. 5. 12. God by it both fed their bodies and souls, teaching them hereby, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3. and it was a spiritual meat, 1 Cor. 1. 30. and a figure of Christ, the true Bread, whom the Father hath given us from heaven, John. 6. 31. 32. 48. 49. 51. and of the spiritual comforts which Christ filleth his people with, Reve. 2. 17. And so the Jews (though now ignorant of this grace) have heretofore acknowledged it to be a figure of the food of just men in the world to come; R. Isaac on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23.—25.

Vers. 16. an Omer,] or Gomer as the Greek calleth it Gomer: the tenth part of an Epha or bushel; see verse 36. an head] or skull, poll: that is, for a person; the head being put for the whole man. So in Exod. 38. 26.

Vers. 17. both he that did gather more,] or, some did gather more, and some less: but the former exposition the Greek followeth, here and in the 18. verse, which the Apostle also approveth, 2 Corinthians 8. 15.

Vers. 18. nothing over,] to wit, besides an Omer full for a man, according to the number of persons in his family: and so there was an equality both for poor and rich; and hereupon the Apostle gathereth a reason to persuade unto liberality, and communication of God's blessings one with another, 2 Cor. 8. 14. 15. It figured also the equal portion which all sorts of believers have in Christ our heavenly Manna, Gal. 3. 28. 29. 2 Pet. 1. 1.

Vers. 20. it bred,] Hebr. wormed worms, that is, bred abundantly, or crawled full of worms. This miraculous judgment God showeth for their unbelief, curiosity, and disobedience; and taught them to be contented with things present, without covetous caring for the morrow; as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover, whereof nothing might be left till the morning, Exod. 12. 10. Jesus said unto the Jews, Moses gave you not the bread from heaven, but my Father giveth you the true Bread from heaven, John. 6. 32. so Manna was but a shadow and figure, which when the truth is come by Christ, is (as all other shadows) become vain and unprofitable, to the corruption and hurt of those that retain them, Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10.

Vers. 21. and when,] or, for when the Sun waxed hot, and so heated the Manna, it melted; therefore they were to gather it in the morning: whereby God taught them diligence to provide for the food of their bodies and souls, whiles they had time and means. Compare Pro. 10. 4. 5. and 6. 6. 8. John, 12. 35. Gal. 6. 10. The like here followeth, for no Manna to be found on the Sabbath day, verse 25. 26.

Verse 23. sabbatism,] that is, rest, or cessation: but 〈…〉 the 〈◊◊〉 〈…〉 ath, is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 . Matth. 12. 5. 8. so the Hebrew Sha • bat ••• , (here used) is by the Apostle Sabbatismos 〈◊〉 sabbatism, in Heb. 4. 9. by [unspec] interpretation, a Rest whereof see Gen. 2. 2. Hereby it appeareth, that the keeping of the Sabbath [unspec] was before the Law given at mount Sinai, Ex. 20. of 〈◊〉 ] that is, an holy Sabbath & both these joined together, signify an exact and careful rest. So Exod. 35. 2. Levite. 23. 3. for a reservation] that is, to be reserved or kept: so in verse. 32. 33. 34.

Verse 〈◊〉 that today,] as they that labored [unspec] in the sixth day, had what to eat on the Sabbath: so they that in this life (whiles God giveth time to work,) do labor in Christ, shall have in the life to come, the fruition of their labors, with eternal rest in heaven, John. 6. 27. 29. 58. Gal. 6. 7. • 0.

Vers. 26. there shall be none] This life and world is [unspec 26] the time and place of working; the world to come is for reward, when it will be too late to seek for Manna, if we have gathered none before, Matth. 25. 8 9. 10. And thus the Hebrews of old understood this figure, saying; As in the six days a man must prepare for the Sabbath, both in respect of food and of work: so if a man prepare not aright his works in this world, he shall have nothing to eat in the world to come. Again they say, The Sabbath, in it there shall be none, [unspec] Exod. 16. this signifieth the world which shall be all Sabbath; for there shall be there no doing of the Law, but receiving of reward; as our Doctors of blessed memory have explained it, Who so laboreth in the evening of the Sabbath, he shall eat in the Sabbath. R. Elias, in Sepher reshith chochmah, treat. of Holiness, cap. 2. foli • 194▪ b.

V. 29. Out of his place] The Sabbath was sanctified [unspec] with an holy convocation, or assembling of the people in Synagogues, Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them, was not their private tents, but the camp of Israel: out of which they might not go on the Sabbath. From hence the Hebrews gathered a general prohibition of going out of town on such days; and held it unlawful to travel beyond the suburbs of any city, which suburbs they set to be two thousand cubits, from the Law in Num. 35. 5. and a like space was between the Ark of God and the people, at their passage over Jordan, Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. (in the Masorites Bible,) saith, Naomi said unto Ruth, we are commanded to keep the Sabbaths & good days, (that is feasts,) & not to go above two thousand cubits. The like measure is set in the 〈◊〉 . Talmud, in Eurobin, c. 4. And R. D. Kimchi • n his annotatiōs on Eze. 48. 7. saith, two thousand cubits are a mile; meaning an Italian (or English) mile. Hereupon in the Apostles days the speech was common of a Sabbath days journey: and so far Mount Oliver was from Jerusalem, Acts 1. 12. where the Syriac explaineth it, almost seven furlongs. In the Hebrews canons it is said; Who so goeth out of the limits of a city on the Sabbath day, is to be beaten: for it is said, Let no man go out of his place in the seventh day, (Ex. 16. 29.) this place is the limits of the time, &c. By the doctrine of the Scribes no man may go out of a city above two thousand cubits; to go further, is unlawful for 2000. cubits, are the 〈…〉 of a 〈…〉 , &c. Maimonides in Misneh, treat of the Sabbath, c. • 7. 〈◊〉 . 1. 2.

V. 31. like cortander] in shape & quantity: but the [unspec 31] color white as 〈◊〉 or crystall, Num. 11. 7. The Heb. Gad is not found in this signification, but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d: [unspec 1] but the Greek cor 〈…〉 , and the Chaldee Cusbar, (in Targum Yerushalmi,) which is the Arabic name of Coriander, do confirm the common translation. taste of it] to wi • , as it was gathered and uncoqued, was like 〈…〉 ; but being baked, &c. it tasted like 〈…〉 〈◊〉 . 〈…〉 .

V. 33 golden pot,] so the Apostle in Heb▪ 9. 4. (following [unspec 33] the common G 〈…〉 version) translated this word, which is not found but in this • oly place. put there,] Heb. give there the fullness of an Omer. before Ieh vah:] that is before the Ark of testimony, which was a sign of God's presence. So it is explained in v. 34. And in 〈◊〉 Chro. 20. • 3. all Judah stood before Jehovah, 〈…〉 hat is, in the house of Jehovah, verse 5.

Vers. 34. Testimony,] that is, the tables of God's [unspec 34] law which were in the Ark, which testified God's will to the people: see Exod. 25 16. 21. These were given afterward at mount Sinai, and there the Ark was made; although therefore Moses rehearseth the thing here, to make a full end of the story of Manna, yet the performance of this was not till after.

Vers. 35. did eat Manna:] all of them for their [unspec 35] natural food, and it preserved their life: but many of them pleased not God, by reason of their unbelief, 1 Coriathians 10. 5. Jude verse 5. therefore though they did eat Manna, yet they are dead, John. 6. 49. even as they that now eat the Lord's Supper unworthily, are guilty of his body and blood, and do eat judgment to themselves, not discerning the Lord's body, 1 Cor. 11. 27. 29. but they that by believing in Christ, do eat the true bread which came down from heaven, do not die, but have life eternal, and he will raise them up at the last day, John 6. 35. 47. 51. 54.

Vers. 36. Ephah,] a common measure, much [unspec 36] like and English bushel; containing three Seahs (or pecks) mentioned in Gen. 18. 6. as the Chaldee here translateth, an Omer is one of ten (that is, the tenth part) of three Seahs: so also the Greek saith, the tenth of three measures. The Ephah therefore contained so much as 432. hens eggs; about 7. gallons and a half of our measure. So the Omer was more than twice so much as the Chaenix▪ (a measure spoken of in Rev. 6. 6.) which Chaenix was wont to be a man's allowance of bread corn for a day. By which God's bounty appeared to his people, in allowing for every of them daily, an Omer of Manna (verse 16.) which contained so much as 43. hens eggs, and somewhat more.

Annotations.

AFter their,] or, by their journeys; which were from Sin to Dophkah, from Dophkah, to Al 〈…〉 and from thence to Rephidim, the place here spoken of, Num. 33. 12.—14. the mouth] that is, as the Greek and Chaldee do translate, the word of the Lord. See Gen. 24. 57. Rephidim] in Greek▪ Raphidein.

V. 2. contended] or, did chide: with many & reprechfull provoking speeches: so they did again in Num. 20. 3. 4. upon the like occasion. give ye,] thou and Aaron who have brought us hither: see Exod. 16. 2. 3. tempt ye] by unbelief: for they doubted of God's presence with them, verse 7. and would by miracles be assured thereof: which is to tempt God; as Matth. 16. 1. Psal. 78. 18. 19.

Vers. 3. us,] so the Greek also translateth in the Hebrew is, me, and my sons, &c. speaking of the multitude, as of one man.

Vers. 4. cried,] the Chaldee translateth, prayed This was Moses usual refuge, in such troubles: see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready:] Hebr. yet a little, and they 〈◊〉 stone me. Like outrage they shown also in Numbers 14. 10.

Vers. 5. Go on,] or, pass on: that is, journey towards Mount Horeb, and go thou and the Elders foremost. rod,] or staff, mentioned also in Exod. 7. 20. Num. 20. 8. 9.

Vers. 6. I will stand,] Hebr. I standing: to wit, in the pillar of the cloud, (the sign of my presence) standing at mount Horeb: whereof see Exod. 3. 1. in the eyes,] or, before the eyes of the Elders, as witnesses of this glorious miracle; whereby God (turning the Rock into alake of water, the fli 〈…〉 fountain of water, Psal. 114. 8.) gave them drink, both for their bodies and souls. For the Rock, and water out of it, signified Christ, and is therefore called a spiritual Rock, 1 Cor. 10. 4. He being smitten with Moses rod, and bearing the curse 〈◊〉 the Law, for our sins; and by the preaching of the Gospel also, crucified among his people, Gal. 3. 1. from him floweth the spiritual drink wherewith all believing hearts are refreshed; and ou • 〈◊〉 their bellies flow rivers of water of life, John. 7. 37, 38. 39. Isaiah. 53. 4. 5. Gal. 3. 13. Therefore this water out of the rock, is often mentioned to the praise of God, and strengthening of his people's faith, Deut. 8. 15. Psal. 78. 15. 16. and 105. 41. Ne • 9. 15. The Hebrew Doctors say, the turning of the rock into water, was the turning of the property 〈◊〉 judgment, signified by the rock, into the proper 〈…〉 mercy, signified by water. R. Menachem, on Exod. 17.

Vers. 7. Massah] that is in English Tentati 〈…〉 which name was given both for a memorial of their sin, and a warning to generations following, that they should not tempt the Lord, as they tempted him in Massah, Deut. 6. 16. Psal. 95. 8. 9. Heb. 3. 8 9. Meri • ah,] that is, Contention, or, • itter ehiding, and so provocation to anger: which therefore the Holy Ghost calleth in Greek Para 〈…〉 , that is, Provocation, or bitter contention: which here was with Moses v. 2. and not so much with him, as with the Lord himself, Exod. 16. 8. Num. 20. 2. 13. Heb. 3. 8. 9. Is Jehovah, &c.] that is, the gracious presence of Jehovah, and testimony thereof: or, are we deluded by Moses? The Chaldee explaineth it thus; Doth the Majesty of the Lord dwell among us, or not? Of this they would be confirmed by some sign or miracle, which was to tempt God; whose presence and power they had so often seen.

Vers. 8. Amalek] the Amalekites, the posterity [unspec 3] of Amalek, a Duke of Eliphaz, the son of Esau, the brother of Israel, Gen. 36. 15 16. This was the first of the nations, who warring against Israel, procured their own utter destruction, Numbers 24. 20. Deuteronomy 25. 19. 1 Sam. 15. 2. 3. But for Israel's sin, came this chastisement upon them; as the Jews themselves acknowledged, saying, After they had passed through the sea, they murmured for waters: then came against them, the wicked Amalek, who hated them for the first birth right and blessing, which our father Jacob had taken from Esau; and he came and fought against Israel, because they had violated the words of the law, &c. Targum on Song 2. 15. fought,] or, warred; but treacherously: for he smote the hindmost of Israel, even all that were seeble behind them, when they were saint and weary, and be feared not God, Deut. 25. 18.

Vers. 9. Joshua] or, Jesus: in Hebrew Iehoshuah, [unspec 9] whom the Holy Ghost calleth in Greek Jesus, Acts 7. 45. Heb. 4. 8. He was first called Hosea's. and Moses called his name Jesus, that is, Savior, Num. 13. 17. He was a figure of Jesus Christ the Savior of the world, both in his name and actions, fighting the battles of the Lord, and bringing his people into Canaan: he was the minister or servant of Moses, and his successor in the government of Israel, Exodus 24. 13. Numbers 27. 18.—23. Deuteronomy 34. 9. Ios. 1. &c. the top] Hebr. the head of the hill: so in verse. 10. There Moses holding up his rod as an ensign, might be seen of the people, for the strengthening of their faith. Compare Ios. 8. 18. 19. rod of God:] the Chaldee expoundeth it, the rod wherewith miracles have been done from before the Lord. Of it, see Exod. 4. 20. and 7. 9. &c.

Vers. 10. to fight] that is, as the Greek explaineth, [unspec] it, and fought. See the notes on Genes. 2. 3. A like phrase also is in Numb. 18. 22. Deut. 2. 16. 1 King. 12. 33. The Hebrew text sometime manifesteth this; as to build, 1 Chron. 14. 1. for which in 2 Sam. 〈◊〉 . 11. is written, and they built. To say, (or, Saying) 1 Chronicles 13. 12. for which in 2 Sam. 6. 9. is written, and said. So in 1 Chronicles 34. 16. compared with 2 Kings 22. 9. Hur] or Chur: called in Greek Oar, he was a Prince of the Tribe of Judah, being the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah, 1 Chronicles 2. 5. 9. 18. 19. This Hur was also left with Aaron to judge controversies, when Moses went up unto GOD, upon mount Sinai, Exodus 24. 14. His sons son B •• aleel, was the master workman of the Lord's tabernacle, Exod. 31. 2.—5.

Vers. 11. held up,] or, held all • ft his hand with the [unspec 11] rod of God in it, for a sign of God's power and help unto his people; and consequently, praying unto God for assistance; as the lifting up of the hands also signifieth, Psal. 28. 2. And so the Targum Yerushalmi explaineth it, when Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed. Hand is here for hands as the Greek translateth, and the verse following manifesteth.

Vers. 12. heavy:] that he could not continue to [unspec 12] hold them up: a sign of man's infirmities, not able to endure long in spiritual exercises. The spirit is willing, but the flesh is weak, Matth. 26. 41. 43. See also Luke 18. 1. Rom. 12 12. a stone:] under this similitude of a stone. Christ is often signified, Isaiah. 28. 16. Psalm 118. 22. Zechariah 3. 9. 1 Pet. 2. 4. upon whom our weak faith is sustained in prayer, and by whose spirit our infirmities are holpen, John. 14. 13. 14. 16. 17 Romans 8. 26. were steady] Hebr. was steadinesse, (or faith fullness.) And here the force of the Hebrew word amunah, which signifieth faith, is shown to be a steady or firm persuasion in the promises of God: and that which is most necessary in prayer, Matth. 21. 22. James 1. 6. 7. and 5. 15. Romans 4. 20. 21. And this phrase his hand was, meaneth that both his hands were steadfast. For steadinesse, the Chaldee saith; Moses hands were spread-out in prayer. going down] Hebr. going in of the Sun: which was the end of the day, and withal of the victory and salvation of Israel. So he that endureth to the end, he shall be saved, Matth. 24. 13.

Vers. 13. edge:] Hebr. mouth: which the Greek [unspec 13] translateth slaughter of the sword: and that phrase the Apostle followeth, in Heb. 11. 37. So in the Greek version of Num. 21. 24. Deut. 13. 15.

Vers. 14. put in the ears,] that is, rehearse it in the [unspec 14] bearing of Jesus; he was to be Moses his successor; and so the charge was to continue successively, till it was accomplished. wiping I will wipe] that is, will utterly wipe (or blot) out. This God performed by the hands of Israel, to whom he gave this charge, thou shalt wipe out the remembrance of Amalek, from under the heavens; forget it not, Deuteronomy 25. 19. Whereupon the Hebrew Canons say, We are commanded to destroy the remembrance of Amalek, (Deuteronomy 25.) and commanded to remember continually his evil deeds, and his treachery; to the end to stir up enmity against him, &c. and it is unlawful to forget his enmity and hatred, Maimonides in Misn. treat. of Kings, c. 5. S. 5. This, as it figured the destruction of Antichrist; so the fulfilling of it, is by the Jews themselves referred to the days of Christ: for they say; • n the days of the Mesias, the seed of E 〈…〉 und of A • alek shall be wiped out through the strength of Israel, which shall prevail most highly. 〈◊◊〉 on Exodus. 17.

Vers 15. Jehovah 〈◊〉 that is Jehovah is any 〈◊〉 〈…〉 So the altar was to sacrifice thank offering • [unspec 15] upon to the Lord and acknowledge the victory to be from him. The Greek translateth it, the Lord my refuge. It is a sacramental speech; whereof see Gen. 22. 14. The Chaldee paraphraseth thus, And Moses built an altar; and served upon it before who had done signs (or miracles.) for him.

Vers. 16. upon the throne] or against the throne of 〈…〉 of God. This referred to Amalek, meaneth thus: because the hand of Amalek is upon (or against) the throne of the Lord: therefore Jehovah will have war with Amalek. By the throne of Yah, meaning heaven, (as Isaiah. 66. 1.) and so God him-self that sitteth thereon, (as Matthew 23. 22.) against whom Amaleks hand was, while it was against his people and Church, Zach. 2. 8. Acts 9. 4. 5. And so Jerusalem is called the Lord's throne, Ier. 3. 17. Otherwise, if it be referred to God, or Moses his servant, and his hand upon (or unto) the throne of Yah, it may signify an oath, vowing perpetual war with Amalek: for so the lifting up of the hand to heaven, (which is God's throne,) is a sign of swearing, Revel. 10. 5. 6. Gen. 14. 22. And thus the Chaldee paraphraseth upon this place: With oath this is said from before the fearful (God,) whose maijestie is upon the throne of glory; to wage war from before the Lord, against the men of the house of Amalek, to destroy them from the generations of the world. So Targum Yerushalmi explaineth it to be an oath, and applieth the fulfilling of it, to King Saul, and to Mordecal and Esther, 1 Sam. 15. Esth. 8. and 9. &c. The Greek translateth, with hidden hand, the Lord will war against Amalek, from generation to generation. In Perkci R. Eliezer, c. 44. it is said, When God would root out and destroy all Amaleks seed, he stretched forth his right hand, and took hold on the throne of his glory, and sware to root out and to destroy all Amaleks seed, out of this world, and out of the world to come.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 17. Section of the law: see Gen. 6. 9.

THe Priest] the Chaldee calleth him prince; the Greek, Iothor priest of Madiam: see Exodus [unspec 1] 2. 16. and 3. 1.

Vers. 2. he had sent her back] Heb. after her sending [unspec 2] back: that is, she and her children were sent back by Moses, for that trouble which befell in the way, Exod. 4. 26.

Vers. 3. an alien] or, foreigner so Ger, the first part [unspec] of his name signifieth: fee Exod. 2. 22.

Vers. 4. Eliezer] by interpretation, My God is [unspec 4] 〈…〉 Abram's ste 〈…〉 d was of this name, Gen. 〈…〉 hath been my help] Hebr. in my help; which the Greek translateth my helper: the Chaldee 〈◊〉 hath been for my help.

〈…〉 God] the mountain (saith the Chaldee,) [unspec] 〈…〉 glory of God was revealed, that was 〈…〉 God gave his Law, Ex. 3. 1. Deut. 5. 2.

Vers. 6. he said] 〈…〉 by messengers sent before [unspec 6] 〈…〉 said unto Jesus, that which 〈…〉 messengers spake, Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plain, the Greek changeth the phrase thus, And it was told Moses, saying; Loe Iothor thy father in law cometh, &c.

Vers. 7. each other] Hebr. man his neighbor: this [unspec 7] speech the Greek explaineth, they saluted one another: and to ask, may imply not only a question, but a wish of their welfare, as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4.

Vers. 8. found them] that is, befallen, or come upon [unspec 8] them: as the Greek explaineth it. A phrase often used for afflictions that come upon any, as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6.

Vers. 9. rejoiced] the Greek translateth, was astonished. [unspec 9] Accordingly all that love Jerusalem are willed to rejoice with her, Esa. 66. 10.

Vers. 10. the hand,] that is, the power and tyranny: [unspec 10] as the Chaldee translateth it, the anguish of the dominion of the Egyptians.

Vers. 11. in the thing] Hebr. in the word: which is [unspec 11] often used for anything or cause. The Greek translateth, for this cause. he was above them] that is, above the Egyptians. Or, wherein they dealt proudly against them, that is, against the Israelites. This sense the Greek affordeth: and so we are to understand words wanting, as therein hath he been greater then the Egyptians; and hath gotten himself a name, as is expressed in Nehem. 9. 10. which place giveth light unto this. For Iethroes speech is broken off, through that joyful astonishment of his, verse 9. as passions of the mind do often swallow up words: as is noted on Exodus 4. 5. The Chaldee paraphrase here saith, in the thing wherein the Egyptians thought to judge Israel, in that are they judged. They drowned the children of Israel in the river, Exod. 1. 22. and themselves were drowned in the sea, Exod. 14.

Vers. 12. took a burnt-offering] the Greek translateth, [unspec 12] took burnt-offerings: (whereof see Gen. 8. 20.) These he took for, or took and offered unto God; as taking of gifts, Psal. 68. 19. is by the Apostle expounded giving of gifts, Ephes. 4. 8. So Exod. 25. 2. sacrifices] to wit, of peace, or for thanksgiving, which word is sometime added, as in Ex. 24. 5. and they now keeping a banquet before the Lord, it is to be understood of peace offerings, which men did eat of, Lev. 7. 15. whereas no man did eat of the burnt-offering, Lev. 1. 9. bread] which word is used for all meat, Gen. 3. 19. and 21. 14. and eating of bread, is here for feasting; as bread is put for a feast. Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices, is also called bread, Lev. 3. 11. and 21. 6. Num. 28. 2. before God] so it was a religious banquet, eaten before the Majesty of GOD, appearing in the cloud; as after in the place chosen of God for his worship, they offered sacrifices, and did eat before the Lord, Deut. 12. 5. 7. 1 Chron. 29. 21. 22.

Vers. 15. to inquire of God] or, to seek God: which [unspec 15] the Greek explaineth, to seek judgment of God; and the Chaldee, to seek doctrine from the face of the Lord: which was done by Moses, bringing their matters unto God, v. 19. Num. 27. 5. 6. & 15. 33. 34. 35. & for doubtful things, they used in Israel to inquire of God by the Prophets, 1 Sam. 9. 9. Hereupon Moses told the Judges whom he appointed under 〈◊〉 , that the judgment was God's, Deut. 1. 17. And this teacheth such as go to law one with another, not to seek after their own affections, but after the will of God, and therein to rest.

Vers. 16. a matter] Hebr. a word: which the [unspec 16] Greek rightly translateth, a controversy; so in Exod. 24. 14. See also Deut. 1. 12. make known] the Greek saith, I instruct them: which version the holy Ghost approveth, 1 Cor. 2. 16. from Esa. 40. 13

Vers. 18. fade away] a similitude from the leaf of [unspec 18] a tree, which fadeth for want of moisture: so the care of judging so great a people, would weary and wear him out. This Moses himself acknowledged, Deut. 1. 9. 12.

Vers. 19. God shall be with thee] and consequently [unspec 19] will prosper thy proceedings for the good of thyself and thy people: see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth, the Word of the Lord shall be thy help. to Godward] Chaldee. inquiring doctrine from the face of the Lord: as verse 15. thou shalt bring] or, bring thou the matters; (or words:) in Greek, their words: meaning their hard controversies, which could not be determined without counsel from God; as sometime fell out, Num. 15. 33. 34. 35. and 27. 5. 6.

Vers. 20. the work] or deed: in Greek, the works. [unspec 20] This Moses explaineth to be all the things which they should do, Deut. 1. 18.

Vers. 21. men of ability] or, of power, virtue, and activity; that is, virtuous, active, and able men, [unspec 21] in body and mind, as Gen. 47. 6. 1 Chron. 26. 6. The Greek translateth able (or mighty) men. The Hebrews describe them thus: Anshei chajil (that is, Men of ability,) are such as be mighty in the commandments, and exactly look to themselves, and subdue their affections; so that there be no dishonest (or contemptible) thing in them, nor evil name. And generally, able men are such as have a strong (or courageous) heart, to deliver the oppressed out of the oppressors hand; as it is said of Moses, he stood up and saved them, (Exod. 2. 17.) Maimonides in Sanhedrin, chap. 2. S. 7. men of truth] the Greek calleth them just men. So in Zach. 7. 9. judgment of truth, the Greek there translateth just judgment. Again, justice is put for truth, in Psal. 52. 5. because these virtues are near allied. So in the Hebrew canons it is explained; Men of truth are such as follow after justice, for it self, out of their own mind do love the truth, and •• te violent wrong, and flee from all kind of injustice. Maimonides in Sanhedrin, c. 2. S. 7. covetousness] or gain • , lucre. The Chaldee translateth, hating to receive Mammon. The Apostle expoundeth it, not greedy of filthy lucre, 1 Tim. 3. 3. 8. Sometime there is added, gain of money, as Judge. 5. 19. which the Apostle calleth love of money, 1 Tim. 6. 10. The Hebrews explain it thus, Hating covetousness, even 〈◊〉 own Mammon (or Riches) they hasten not thereto, [unspec 22] 〈◊〉 〈…〉 greedy to gather riches; for whose hasteneth 〈…〉 h, want shall 〈◊〉 upon him, Maimonides in San 〈…〉 c. 2. S. 7. The love of lucre is the corruption 〈◊〉 〈…〉 stice, Deut. 16. 19. 1 Sam. 8. 3. Prov. 1. 19. Ezek. 〈…〉 Esa. 56. 11. Unto the four properties here 〈…〉 ed, we may add three •• oe, which are na 〈…〉 Deut. 1. 13. Wise •• en, and understanding, and known: under which seven, all other virtues and good qualities are implied. The Hebrew Doctors say, of the most inferior magistrates, whom they call the Court of three men: there must be in everyone of them these seven things; wisdom, meekness, the fear of God, hatred of Mammon, love of the truth, love of their (fellow) creatures, (that is, of other men,) and that they be men of good name. Maimonides in Sanhedrin, c. 2. S. 7. See Num. 11. Deut. 1. and 17. rulers] or princes, captains of thousands; in Greek Chiliarchs; such we English Chief Captains, Acts 21. 31. 32. Revel. 6. 15. as the next, Centurions.

Vers. 22. at all time] always ready to hear the [unspec 22] causes brought: the Greek saith, every hour. But the Sabbaths and feast days were excepted from these, as from all other civil affairs, Levite. 23. 3. 7. 8. 21. &c. and by the Jews canons, the evening before the Sabbath was also excepted from such judgments, notwithstanding this general speech, at all time. Maimonides in Sanhedrin, c. 11. S. 2. and 3. And they used in Israel, (as he there showeth in Sanhedrin, c. 3. S. 1.) the lesser courts, to sit from morning prayer till the sixth hour of the day, that is, till noon: and the greater court sat, from the daily sacrifice in the morning, till the daily evening sacrifice. let this be] or, it shall be, &c. make thou the burden] so Moses calleth it in Deut. 1. 1 • .

Vers. 23. to stand] that is, to endure. come to [unspec] their place] that is, the land of Canaan, whither they are travelling; as Num. 10. 29. or, return home with an end of their controversies, without long waiting. So ones house, or home is called his place. Judge. 7. 7. and 9. 55. and 19. 28. 29.

Vers. 25. Moses chose] by the people's consent, [unspec] who brought fit men unto him, Deut. 1. 13. 14. &c. made them] Hebr. gave (or set) them heads, that is, rulers. This he did, with a charge unto the rulers to judge justly: see Deut. 1. 16. 17.

Vers. 27. his way] or, himself: as Gen. 12. 1. And [unspec] by Num. 10. 29. 32. it appeareth, that Moses earnestly requested his coming again, to guide the people.

Annotations.

MOneth] or, new moon; which was the first [unspec 1] day of every month among the Hebrews: therefore here followeth in the same day, to signify not the Moneth only, but the first day thereof to be meant. Or (as some think) the same day meaneth the third day, as it was the third month, and this was 430. years after the promise made unto Abraham: but the covenant of the Law now given, could not disannul the covenant (of grace) that was confirmed afore of God, in respect of Christ, Gal. 3. 17. Sines] in Greek, the Holy Ghost writeth it Sina: which is a mountain in Arabia, situate in the wilderness, called thereupon, the wilderness of mount Sina. Gal. 4. 25. Acts 7. 30.

Vers. 3. unto God] the Greek saith, unto the [unspec 3] mountain of God: the Chaldee, into the presence of the word of the Lord: this was Christ, who is called the Angel, Act. 7. 38. the Angel of God's Face, (or presence) Isaiah 63. 9. It seemeth that the cloud by which God conducted them, now rested upon that mount. See Numb. 9. 17. &c.

Vers. 4. you] or yourselves have seen, &c. This [unspec 4] speech was to prepare them to receive God's covenant now to be made: and the like was spoken at the renewing of the covenant, Deut. 29. 2. &c. Eagles wings] to carry you out of your place of bondage, openly, safely, speedily; as the Eagle doth her young ones, from their sluggish nest. This similitude is more explained in Deut. 32. 11. And as the Church of Israel here, fled from the dragon Pharaoh, (as he is called in Ezek. 29. 3.) so the Christian Church fled from the Serpent, (or Dragon) into the wilderness, with two wings of a great Eagle, Rev. 12. 14. The Greek and Chaldee here translate, as upon Eagles wings. unto myself,] to serve me at this mount, (as was promised in Exod. 3. 12) and forever: so the Chaldee explaineth it, to my service; and Targum Yerushalmi saith, to the doctrine of my Law.

Vers. 5. my voice] the voice of my Word, saith Targum Yerushalmi. a peculiar treasure] or [unspec 5] jewel. The Hebrew Segullah, signifieth ones own proper good, which he loveth and keepeth in store for himself, and for special use, 1 Chron. 29. 3. Eceles. 2. 8. Here it is applied to God's Church, and translated in Greek a peculiar people, which phrase Paul followeth, in Tit. 2. 14. but Peter expresseth it by another word, a people for peculiar possession, 1 Pet. 2. 9. as the Greek version is in Mal. 3. 17. The Chaldee translateth it, beloved: so do other Hebrews, saying, Segullah, signifieth that they should be beloved before him, as a desirable treasure, which a king delivereth not into the hand of any of his officers, but keepeth it himself. And such is the case of Israel, of whom it is said, (in Deut. 32. 9.) For the Lord's portion is his people &c. R. Menachem on Exo. 19. This grace (which the Apostles show we have obtained by Christ) is sundry times mentioned to the praise of God, Deut. 7. 6. and 14. 2. and 26. 18. For Yah hath chosen Jacob unto himself: Israel for his peculiar treasure, Psal. 135 4. the earth] with the plenty thereof is mine, yet my delight is in you, to love you, and to choose you and your seed above all people's; So Moses openeth this speech, in Deut. 10. 14. 15. and other Prophets; as, Thou Israel art my servant; Jacob, whom I have chosen; the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee; Thou art my servant, &c. Isaiah 41. 8. 9.

Vers. 6. a kingdom of priests,] which the Apostle [unspec 6] (following the Greek version) calleth a kingly priesthood, 1 Pet. 2. 9. The Chaldee saith ye shall be before me, kings, priests, and an holy people. Such Christ hath made us, unto God his father, Rev. 1. 6. Kings, to reign on the earth, Rev. 5. 10. and priests Mosser up spiritual sacrifices, 1 Pet. 2. 5. Rom. 12. 1.

Vers. 7. Elders] by them to communicate these [unspec 7] thing, with the people: see Exod. 3. 16. laid] or proposed; Hebrew put.

Vers. 8. together] with one accord, as the Greek [unspec 8] 〈…〉 laineth it; and elsewhere Moses saith, with one 〈◊〉 Exod. 24. 〈◊〉 . The people not yet knowing the unpossibilitie of the law, which is weak through the flesh, Rom. 8. 3. make promise of more than they were able to perform. After, when the law 〈◊◊〉 ▪ they fea • e and flee away, Exod. [unspec] 〈◊〉 1 • . 1 • ▪ And it 〈◊◊〉 , but either men not understanding the 〈◊〉 ▪ 〈◊〉 presume of their 〈◊〉 strength, or understanding it, do despair, 〈…〉 e the grace of God in Christ do sustain 〈…〉 Rom. 7, 9, 10, 24. 25. 〈…〉 〈…〉 . in the thick cloud▪ Hebrew in the thickness [unspec 9] of the cloud: which the Greek explaineth, the pillar of the cloud: the Yerushalmi Targum expoundeth it, my Word shall be revealed unto thee in the thick cloud, in thee] see Exodus 14. 31. This confidence in Moses the Jews always retained, and said they were Moses disciples, they knew that God spake with Moses, John 9. 28. 29. They write of him thus: Moses our Master, Israel beleevod not in him because of the signs which he did: for he that believeth because of signs, there is in his heart a suspicion that the sign may possibly be done by enchantment or sorcery. But all the signs which Moses did in the wilderness, he did them upon necessity, &c. we needed food; he brought us down Manna. They were a thirst; he clave the rock for them. The congregation of Korah rebelled against him; the earth swallowed them: and so all other signs. But wherefore believed we in him? For that standing at mount Sinai, which our own eyes did see and not a stranger; and our ears did hear and not another; the fire, and the thunders, and the lightnings, and he went near into the thick darkness, and a voice spake unto him and we heard it; Moses, Moses, go say unto them thus and thus. And so it is said, face to face the Lord spake with you, (Deut. 5. 4.) &c. This standing at mount Sinai, it self alone was an evident confirmation of his prophesy, that it was truth, and without all suspicion in it; as it is written, Lo I come unto thee in the thick cloud, that the people may hear when I speak with thee, and may believe in thee forever, (Exodus 19. 9.) So that before this thing, they believed not in him, with such a belief as continueth forever; but with a belief that had [doubtful] conceits and thoughts after it. Maimonides in Misn. in Iesudei hatorah, ch. 8. S. 1.

Vers. 10. sanctify them] that is, bid them, and [unspec] look that they do sanctify, and holily prepare themselves, that they may be humbled at my feet, to receive my words; as Deut. 33. 3. This was by cleansing themselves from all filthiness of the flesh and spirit, 2 Cor. 7. 1. inwardly by faith, Act. 15. 9. outwardly by washing their garments, (whereof see Gen. 35. 2.) and their bodies, as appeareth by other places that show the sanctifying of the priests and people, Levite, 8. 6. and 15. 5. 6. 8. 13. 16. 18. 21. 22. &c. and abstaining from their wives, as after followeth here, verse. 15. Which things figured our sanctification and cleansing by Christ Jesus, with the washing of water, by the Word, even the washing of regeneration, and renewing of the holy Ghost. Ephes. 5 26. Tit. 3. 5. From this precept the Hebrew Doctors gather their doctrine and practice, for baptizing all whom they admit unto their Church and covenant: as Maimonides showeth in Asurei Biah, ch. 13. and is more fully set down in the annotations on Gen. 17. 12.

V. 11. the third day] which is thought to be the [unspec] day that after was called Pentecost, the 50. day after the Passover; then was a yearly feast, Exo. 23. 16. Lev. 23. 15. 16. &c. Act. 20. 16. On this day the fiery law was now given on mount Sina: on this day the fiery tongues were after given for preaching the Gospel in Jerusalem, Acts 2. 1. 2. &c. And many mysteries are of the third day, in the Scriptures: see the notes on Gen. 22. 4.

Vers. 13. touch it] or, touch him; that is, the man [unspec 13] or beast that shall touch the mountain, shall be so execrable unto you, as ye shall not touch it with hand, but stone it, or shoot it through. These ordinances were outward, concerning the mount that might be touched; terrible, that the people could unbeare that which was commanded; and shown the nature and use of the law, contrary to the Gospel on mount Zion, as Paul explaineth it, Heb. 12. 18. 20. 22. &c. with a shot] with arrow (or dart,) as the Apostle in Greek openeth the Hebrew phrase shooting, shot through, Heb. 12. 20. the sound of the trumpet] or, the sounding trumpet: called in Hebrew Jobel, translated in Greek, voices and trumpets; but the Apostle seemeth to express it by the sound (or echo) of the trumpet, Hebr. 12. 19. the Chaldee turneth it the trumpet. Every 50. year was of the sounding of trumpets called Jobel (the Jubiliee,) Levite. 25. 10. see the annotations there, and Ios. 6. 4. 5. is drawn long] or, draweth (that is, continueth) the sound: and so there be an end of the trumpets sounding. shall go up] that is, as the Chaldee paraphraseth, when the trumpet shall be withdrawn, they shall have leave to go up: and as the Gr. translateth, when the voices, & the trumpets, & the cloud, are departed from the mountain, they shall go up. So that whiles the signs of God's Majesty were on the mount, the people were forbidden to approach: but when they were ceased, the people might go up as to any other common mount; whereas until that time the mountain was sanctified, verse 23.

Vers. 15. unto a wife] or to a woman; that is, any [unspec 15] of you unto his wife, to lie with her; as the Yerushalmi Targum expoundeth it, the ministry of the bed. A like speech passed between Achimelech the priest and David, about eating of the holy bread, 1 Sam. 21. 4. 5. This was for the more humiliation and preparing of the people: as Paul teacheth that man & wife may abstain with consent for a time, that they may give themselves to fasting and prayer, 1 Cor. 7. 5. It seemeth also by the Law in Levite. 15. 18. that there was a figurative uneleannesse by all such copulation: see the annotations on that place.

Vers. 16. voices] that is, thunders; see Exod. 9. [unspec 16] 23. heavy] that is, very thick cloud, the Greek translateth, darksom clouds. These were signs of God's glorious presence, and of his judgments against the breakers of his Law: the Prophets use the like words to signify his Majesty, Psal. 18. 9. 10. 12. 14. and 97. 2. 4. And these things were now done by the ministry of Angels, Act. 7. 53. Gal. 3. 19. for God came, with ten thousands of saints, Deut. 33. 2. trumpet] showing the nature of the Law, to manifest God's will, men's transgressions, and to warn them of the wrath deserved, Isaiah 58. 1. Ezek. 33. 3. Rom. 3. 20. and 4. 15. trembled] or was afraid. The spirit of bondage which was in the people, caused them to fear, Rom. 〈◊〉 . 15. for they were not perfect in the love of God, 1 John 4. 18.

Vers. 17. to meet with God] as the Chaldee paraphraseth, [unspec 17] with the Word of the Lord. Thus Moses as a Mediator stood between the Lord and the people; because they were afraid, Deut. 5. 5. Gal. 3. 19. at the nether part] without the bounds that Moses had limited, verse. 12. They flood here (as the Hebrews write) after the order that Moses mentioneth (in Deut. 29. 10. 11.) when after 40. years he renewed the covenant; First there were the firstborn (the priests, Exod. 19. 22.) which came near unto the Lord: after them the Heads of the Tribes, the Rulers: after them the Elders: then the officers: after them all the men of Israel: then the little ones: after them the women: and then the strangers. Ibn Ezra on Exod. 19.

Vers. 18. on a smoke] With clouds and smoke, [unspec 18] God often manifested his glorious presence to his people, Exod. 40. 34. 35. 2 Chro. 5. 14. and 6. 1. and 7. 1. 2. Isaiah 6. 4. Rev. 15. 8. there was the hiding of his power, Hab. 3. 4. descended] God who filleth heaven and earth, Ier. 23. 24. is said to descend or come down to certain places, when he there manifesteth his glory: and it is spoken of him after the manner of men. See the notes on Gen. 6. 6. and 11. 5. in fire] for God's Word is like to fire, Ier. 23. 29. and his law was fiery, Deut. 33. 2. as he himself is a consuming fire, Deutro. 4. 24. Targum Yerushalmi explaineth it thus, because the glory of the Majesty of the Lord was revealed upon it, in a flame of fire. The mountain burnt with fire unto the midst of heaven, with darkness, clouds, and thick darkness, Deut. 4. 11. all the mount] the mountains saw the Lord, and trembled, Hab. 3. 10. they leaped like rams, Psal. 114. 4. the earth quaked, the heavens also dropped at the presence of God; even Sinai it self, at the presence of God, the God of Israel, Psal. 68. 6. Judge. 5. 5. The Greek translateth, all the people was astonied.

Vers. 19. going and waxing strong] that is, continually [unspec 19] proceeding and increasing in londnesse and strength more and more. See a like phrase in Gen. 8. 3. Moses spake] so fearful was the sight, that Moses said, I am sore afraid and tremble, Heb. 12. 21. by a voice] by a more gentle mean than the thunder, or loud shrilling trumpet: that Moses might be confirmed and not affrighted. (So Daniel being daunted with a vision, was strengthened by the Angels words, Dan. 10. 8. 16. 17. 19.) And this voice was heard of the people; as is likely by that promise unto Moses, in verse 9. It signified also, that only the Lord's voice takes away the terrors of the Law: for by Moses the Law was given, but by Christ (who answered the Law and fulfilled it,) cometh grace and truth, John. 1. 17.

Vers. 21. testify unto] or, charge (contest) the people. [unspec 21] Paul used to contest (or charge) before God and his Angels, 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they break] or, that they break not through, to wit, the bounds set them. to see] as Moses did at the first, till he was stayed of God, Exodus 3. 3. Curiositie is forbidden, that men might walk by faith, not by sight, 2 Cor. 5. 7. and learn humility, Rom. 12. 3. The Greek here translateth, Lest they draw near unto God, to consider; (or to behold) and Luke useth the word in that sense, in Stephens speech of: Moses, Act. 7. 31. fall] that is, be killed of the Lord, verse 12. as 50. thousand and 70 men of Berhshemeth were slain for looking into the Ark of God, 1 Sam. 6. 19. So falling is used for stain, in Gen. 14. 10. 1 Cor. 10. 8.

Vers 22. which come near] that is, as the Chaldee explaineth, which come near to minister before the [unspec 22] Lord. These priests are after called young men of the sons of Israel, Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-self, Exodus 13. 2. in whose place he afterward took the tribe of Levi, Numb. 8. 14. 15. 17. 18. sanctify themselves] that is, prepare, wash, and keep themselves from being defiled with sin, by touching the mount, as verse. 24. 12. break forth] which the Chaldee expoundeth, be strong, (that is, very angry) but it implieth death also, when God breaketh forth as the breach of waters upon men to destroy them; as 2 Sam. 5. 20. and 6. 6. 7. 8.

Vers. 23. cannot] or, shall not be able to come up, [unspec 23] by reason of the former charge and limitation. It seemeth therefore that Moses thought it needless to speak so often and instantly to the people: but God urgeth it again, verse 24. so restraining the curiosity of the people; and showing the end of the Law, to be rather to exclude men from God, (by reason of their sins,) than to justify or give them life, as doth the Gospel; for it was the ministration of death, 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina, is in bondage with her children, Gal. 4. 25.

Vers. 24. break through] the Greek here translateth, [unspec 24] let them not violently press to come up: but that which the Law suffereth not, the Gospel admitteth, Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24.

Annotations.

GOd spake] The Law was given by the ministry of Angels, Hebr. 2. 2. Act. 7. 53. out [unspec 1] of the midst of fire, cloud and darkness, with a great voice, which shook the earth, Deut. 4. 22. Heb. 12. 26. all these words] these ten Commandments following; and he added no moe, Deut. 5. 22. wherefore they are called the ten Words, Ex. 34. 28. that is, the ten Commandments; as the Word of God, Mark 7. 13. is the commandment of God, Matth. 15. 6. See the notes on Exod. 34. 28. The Apostle calleth the Law, the voice of words, Heb. 12. 19.

Vers. 2. I Jehovah] understand, I am Jehovah, as [unspec 2] the Greek explaineth it: or, I Jehovah am thy God. The words I Jehovah, note the unity of the God-head, as elsewhere he saith, Jehovah our God, Jehovah is one, Deut. 6. 4. what the name signifieth, is noted on Gen. 2. 4. Exod. 6. 3. thy God] though he is so by creating us, yet here he specially intendeth the covenant of grace, made with his people; whereby they are blessed that have Jehovah for their God, Psalm. 33. 12. From hence ariseth his authority to command; and this is a reason of our obedience, because he is Jehovah, and our God: therefore as it is here prefixed to the first commandment, so is it annexed to the rest, as to the second in Lev. 19. 4. 31. to the third, in Lev. 19. 12. to the fourth, in Lev. 19. 3. 30. to the fifth, in Lev. 19. 3. 32. to the sixth, in Lev. 19. 16. to the seventh, in Lev. 18. 6. &c. to the eighth, in Lev. 19. 11. 12. to the ninth, in Lev. 19. 16. and generally to all the commandments, Lev. 18. 5. and 19. 37. of servants] the Greek and Chaldee saith, of servitude, or bondage: see Exod. 13. 3. Egypt was a furnace of iron, Deut. 4. 20. a figure of our spiritual bondage and misery under Satan: and the deliverance from it figured our salvation by Christ, Coloss. 1. 13. Luke 1. 71 74. 79. Acts 26. 18. from these graces are forcible arguments to persuade us to faith and obedience: Ye are my witnesses, saith Jehovah, &c. that ye may know and believe me, and understand that I am • e. I, I am Jehovah: and beside me there is no Savior. I have declared and have saved, Isaiah 43. 10. 11. 12. I am Jehovah thy God, the Holy one of Israel, thy Savior, I gave Egypt for thy ransom, &c. Isaiah 43. 3.

Vers. 3. Thou shalt not have] or, There shall not be to thee: but this Hebrew phrase the Holy Ghost [unspec 3] changeth into another equivalent; as, There is not to us, Luke 9. 13. that is, We have not, Matth. 14. 17 This and most of the other precepts are prohibitions, forbidding the evil, expressly commanding the contrary good inclusively: for we must both 〈◊〉 evil and do good, Psalm 34. 15. But God's forbode bindeth most strictly, and always, and we are borne in evil and are prone unto it, rather then to good; and are therefore called by these commandments from all corruption, unto the integrity wherein God first created us. other gods] the Chaldee explaineth it singularly, other god: and so the Scripture also expresseth it, in Exod. 34. 14. Psal. 81. 10. For, Is there a god beside me? saith the Lord, Isaiah 44. 8. There is none other god but one; though there be many that are called gods, 1 Cor. 8. 4. 5. unto whom the vain heart of man falsely attributeth deity: for whatsoever the Gentiles sacrificed, was unto devils, and not to god, 1 Cor. 10. 20. Levite. 17. 7. Deut. 32. 17. And the gods that have not made the heavens and the earth, they shall perish from the earth, and from under these heavens, Ier. 10. 11. Hereby on the contrary we are commanded to have Jehovah for our God: which is, to know him, and to serve him with a perfect heart, and with a willing mind, 1 Chron. 28. 9. to love him with all the heart, and with all the soul, and with all our might, Deut. 6. 4. 5. to fear, believe, honor, obey, and cleave unto him, Deuter. 6. 13. 2 Chron. 20. 20. Psal. 22. 24. 1 Sam. 15. 22. Deut. 11 22. before my face] or against my face, that is, against, or before me: the Greek and Chaldee translate it, but me. After, in verse 23. Moses saith, with me. It implieth also all time and place: as, before the Sun, Psal. 72. 17. is, so long as the Sun endureth; so here before me, is so long as I am, forever and ever. And all place, as, Whither shall I flee from thy face (or presence?) Psal. 139. 7. Therefore also the face or presence of God is here mentioned, because he beholdeth the secrets of the heart, Psal. 44. 21. 22. and 139. 23. 24. and the Law (and so every precept) is spiritual, Rom. 7. 14. and bindeth the whole man, body, soul, and spirit; the underdanding, the will, and the effects of them both, forever.

Vers 4 Thou shalt not make] As the former precept [unspec 4] forbade all feigned gods, so this forbids all feigned service, whether it be to the true God, or any other: and commandeth to worship God in spirit and truth, John 4. 24. In the Chaldee paraphrase called Jonathan's, this is expressly said to be the second Commandment; and such is the general opinion of the Jew Doctors; as Philo in exposit. Decalogi; Josephus antiq l. 3. and others: yet some now would make this but a part of the first Commandment. So the Sabbath is by him and other ancient Rabbin's called the fourth precept, (as is observed on Gen 49. 12.) which by the others account must be the third. Making, here meaneth not only with the hand, but with the heart or imagination; for we ought not to think that the godhead is like unto gold, &c. Act. 17. 29. And to worship the Sun or Moon, or any creature, is to make an Idol of it, Deut. 4. 17. 19. unto thee] to (or for) thyself: to wit, without commandment from God; for by his commandment Moses made the Cherubims in the sanctuary, Exod. 25. 18. and the brazen Serpent in the wilderness, Num. 21. 8. And this forbiddeth not all images of creatures for civil use, (which are allowable, Matth. 22. 20.) but for religious. So the Law explaineth it; as, ye shall not set up any image of stone in your land, to bow down unto it, Levite. 26. 1. and the Prophets phrase of Images which ye made unto you, Amos 5. 26. is expounded thus, which ye made to worship them, Acts 7. 43. But to make any image of the invisible God, is altogether unlawful, and unpossible, Deut. 4. 12. 15. Isaiah. 40. 18. Rom. 1 22. 23. And by this, for thyself, he forbiddeth 〈…〉 king of any for others always when Aaron made one for the people, Exodus • 2. 1. 〈◊〉 . The Hebrew 〈◊〉 say, He that 〈◊〉 ( 〈◊〉 and idols) for himself thought he make it not with his 〈◊〉 hand, nor serveth it, he is guilty. Likewise he 〈◊〉 maketh an idol with his hand for others, though he maketh for an 〈◊〉 , he is guilty. Therefore he that maketh an idol for himself with his own hands, he is double guilty: Maim any entreat. of Idolatry, c. 3. S. 9. 〈◊〉 a graven thing] Hebrew, Pesel; which is anything hewn; graved, out, or car • ed: the Greek translateth it, an Idol, the Chaldee, an Image, and the Targum called Jonathan's, addeth Image or Figure. And the holy text elsewhere expressly condemneth Images; Ezek. 16. 17. and not only graven, but molten, Hos. 13. 2. or painted, Ezek. 8. 10. So under this one particular, all portratures, and human devices are forbidden, not only things made with hand, but with heart and thought, Act. 17. 25. 29. Every such Image is a teacher of lies, Hab. 2. 18. and who so formeth a god, or melteth a graven image, it is profitable for nothing, Isaiah 44. 10. likeness] in Hebrew, Temunah: which Moses openeth by two other words, Semel, and Tabnith; that is, Similitude and Figure, Deut. 4. 16. and elsewhere he nameth also Maisebah, and Maskith, that is, Statue; (or pillar) and Picture, Levite. 26. 1. So that all shapes, portratures, precepts, and devices of men, are forbidden in God's worship, Isaiah 29: 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary, God's commandments and statutes for his worship and servico to be kept & practiced, without adding [unspec 4] anything unto them, or taking anything from them, Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens] as the Sun, Moon, Stars, Fowls, or the like; Deut. 4. 17. 19. The worshipping of Angels is also forbidden, Coloss. 2. 18. in the earth] as the likeness of man or woman, or of beasts, or creeping things, Ezek. 23. 14. Deut. 4 16. 17. 18. Isaiah 44. 13. After this manner, the nations of the world corrupted true religion, Rom. 1. 23. in the waters] as any fish or the like, Deu. 4. 18. So all resemblances whatsoever, are here forbidden, which men can make. Behold, they are all vanity, their works are nothing, their molten images are wind and confusion, Isaiah. 41. 29.

Ver. 5. not bow down] or, not worship: under this one, all other gestures of reverence are forbidden; [unspec 5] as bowing the knee, 1 King. 19. 18. kissing, Hos. 13 2. lifting up of the eyes, Ezek. 18. 6. spreading out of the hand, Psal. 44. 21. and the like. Contrariwise they are to be broken down, burned, destroyed, and detested, Deut. 12. 3. and 7. 25. 26. Isaiah 30. 22. 8. to them] that is, to any creature, Rom. 1. 25. though an Angel, Rev. 22. 8. 9. or, to the Image of any creature; or of God himself, Isaiah 40. 18. 21. Rom. 1. 23. or to any • orke of our own hands. Ier. 1. 16. Mic. 5. 13. And as we may not bow down unto them, so neither before them, 2 Chron. 25. 14. yea 〈…〉 ese two phrases do one explain another; as to pray before the Lord, 1 Chron. 17. 25. is to pray 〈◊〉 , 2 Sam. 7. 27 and to bow down (or worship) 〈◊〉 the Devil, Luke 4. 7. is to bow down unto him, Mat. 4. 9. But to bow down unto men, for civil honor is lawful, Gen. 23. 7. Sam. 24. 8. serve them] The Hebrew gnabad, implieth all manner of service, both that which in Greek is called L •• r • id, as in this place; and Doule • a as by it the Greek version explaineth it, in Exod. 23. 33. and many other places. The Hebrew Doctors say, The root of the commandment against idolatry, 〈◊〉 , that men should not serve any of all the creatures; neither Angel, nor sphere, nor star, not any of the four elements, nor anything that is created of them. And although he that serveth knows that the Lord is God, and serveth the creature after the manner that Enos and the men of his age served at first; (whereof see the notes on Gen. 4. 26.) yet loe, he is an idolater. Maimonides in Misneh, treat. or Idolatry; chap. 2. S. 1. Under this name Serve, is comprehended every religious work, with hand, mouth, or heart: as prayer, or thanksgiving, Isaiah 44. 17. Ier. 2. 27. confidence in them, Psal. 115. 4. 8. offering of sacrifice, 2 King. 17. 35. burning of incense, Ier. 18. 15. preaching for them, Ier. 2. 8. asking counsel of them, Hosea 4. 12. building temples, altars, or other monuments unto them, Hos. 8. 14. and 12. 11. erecting of ministries, Numb. 8. 24. or doing any ministerial work for their honor, Amos 5. 26. compared with Numb. 4. 24. 25. contributing to their maintenance, Numb. 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them, Isaiah 44. 11. communion in the service of them, 1 Cor. 10. 18.—21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry, 2 John 10. 11. reading the books thereof, Acts 19. 19. or any other way to learn their abominations, Deut. 12. 30. The Hebrews say, Idolaters have made many books of their service, and of the works and rites of the same; the holy blessed (God) hath commanded us that we should not at all read in those books. Maimonides treat. of Idolatry, c. 2. S. 2. Also they say, He that serveth an Idol, after the manner of the usual service thereof, although he do it in contempt thereof, he is guilty. Maimonides ibidem, c. 3. S. 5. On the contrary, God hereby requireth, that we serve him, in such places, and with such things and rites as himself hath commanded, Deut. 12. 5. 6. 14. 28. and serve him only, 1 Sam. 7. 3. Matt. 4. 10. jealous] and a consuming fire, Deut. 4. 24. God as said to be an husband unto his people, Ierem. 2. 2. Hosea 2. 19. idolatry, is whoredom, Deut. 31. 16. Judge. 2. 17. Ierem. 3. 9. 20. Therefore God's indignation against this sin, is called jealousy: and as that is the rage of a man, so that he will not spare in the day of vengeance, Prov. 6. 34: so the Lord here threateneth to visit, that is, to search out and punish this iniquity: for so visiting often signifieth, Ier. 44. 13. and 5. 9. 29. and when he visiteth them, they shall fall and perish, Ier. 6. 15. and 10. 15. the sons] or children, posterity; meaning such as are transgressors with their fathers, as after he saith of them that hate me. So here the Chaldee paraphraseth, upon the rebellious sons. Otherwise, if the son fear, and do not such evil, God saith, he shall not die in the iniquity of his father, but, he shall surely live, Ezek. 18. 4. 10. 13. 14. 17. generation] this word is supplied both in the Greek and Chaldee • 〈◊〉 . The Heb. phrase is, on the thirds, and on the 〈◊〉 such defects are common, see Exo. 12 3. Gen. 4. 20. & 24. 22. So alter in v. 6. unto thousands, that is, the thousand generation. of them that hate me] or, to my haters: whereunto the Chaldee. addeth, where the sons go on to sin after their fathers. For hereby they turn to be God's enemies, Mic. 2. 8. as they do love him, that keep his commandments, v. 6.

Verse 6. love me &c.] Love is first named as that from which the keeping of the commandments proceedeth, John 14. 15: for the end of the Commandment, is Love out of a pure heart, &c. 1 Tim. 1. 5. and towards such as love him, and keep his commandments, God keepeth covenant and mercy, Daniel 9. 4. The Hebrew Doctors write, Let not a man say, loe I do the Law, and exercise myself in the wisdom thereof, to the and that I may receive all the blessings that are written therein; or that I may be worthy of life, in the world that is to come: and I will keep me from the transgressions which the Law warneth me of, that I may be delivered from the curses written in the Law, or that I be not cut off from the life of the world to come. It is not meet to serve God after this manner. For he that serveth thus, serveth of fear, &c. but he that serveth of love, exerciseth himself in the Law, and walketh in the ways of wisdom; not because of anything in the world, nor for fear of evil, or that he may inherit good things: but doth the truth, because it is the truth, &c. And this is a very great dignity which no wise man is worthy of: and it was the dignity of Abraham our father, whom the holy blessed (God) calleth his Lover (or Friend, Isaiah 41. 8.) because he served him not but of Love. And this is the dignity which God commandeth us, by the hand of Moses, saying; And thou shalt love the Lord thy God, (Deut. 6. 5.) And at what time a man loveth the Lord, with love convenient, immediately he will do all the commandments, out of love, &c. Maimonides treat. of Repentance, c. 10. S. 1. 2.

Verse. 7. not take up] to wit, upon thy lips, or mouth, (as this phrase is opened in Psalm 16. 4. and 50. 16.) that is, not speak, use, or mention. So to take up a proverb, Isaiah 14. 4. to take up a lamentation, Ezek: 26. 17. is to speak or utter the same. The Chaldee restraineth it to one particular, thou shalt not swears by the name, &c. and the Targum called Jonathan's, thus, My people the house of Israel; Let not any of you swear by the name of the Word of the LORD your God in vain: But though swearing be a principal thing here intended, Isaiah 48. 1. yet the precept is more large, forbidding all irreverent & unholy use of God's name, in heart, mouth, oraction: and commanding the fanctifying thereof, as it is Holy and Reverend, Matth. 6. 9. Psalm. 111. 9. and to swear by the same, Deut. 6. 13. Name] that whereby God hath made himself known, as his titles and attributes, Exod. 54. 56. 7. his Word, Law, Gospel, Deut. 32. 3. Act. 9. 15. (as the Law of Christ, Isaiah 42. 4. inexpoundeth he his Name, Matt. 12. 21.) also prayer, Gen. 4. 26. and God's whole worship, and all ordinances: pertaining thereto, Deut. c. 12. 5. Mal. 1. 〈◊〉 . 12. Mic. 4. 5. his sacraments, Matth. • 8. • 8. 19. censures, 1. Cor. 5. 4. 5. Matt. 18. 20. and whatsoever belongeth to Christian religion, is comprised in this Name of God. That as the second commandment teacheth us wherewith to serve the Lord: so this third directeth us unto the holy use of all religion, in heart, profession, & action. in vain] or, to vanity: which word implieth also falsity, (as after in v. 16.) and so it is used to denote false religion or idolatry, Ier. 18. 15. Ion. 2. 9. false doctrine, error, and heresy, Lam. 2. 14. Ezek. 13. 6. 7. but commonly vain and fruitless speaking or doing, whereof no good cometh, Ps. 127. 1. 2. Isaiah 1. 13. Ier. 4. 30. and 6. 29. So two things chiefly are here forbidden; the mentioning or using of God's name, in word or deed, when it should not be used; for that there is no just cause so to do: secondly, the using of it amiss, whē duty bindeth us to use it with fear and holiness. As swearing when there is no cause of an oath, Matt. 6. 34. and swearing falsely, Levite. 19. 12. swearing and not performing, 2 Chron. 36. 13. vowing and not paying; Deuternomie 23. 21. vain praying, in respect of matter or manner, Job 35. 13 Matt. 6. 7. corruption in teaching, or hearing the Word of God, Ezek. 21. 29. 2 Cor. 2. 7. Matt. 13. 19. Ezek. 33. 31. abusing the Word to unlawful arts, superstition, jesting, profaneness, Deut. 18. 11. Isaiah 66. 5. abuse of the sacraments and holy mysteries, Mal. 1. 11. 12. 1 Cor. 11. 27. 29. Ier. 7. 4. 10. abuse of ecclesiastical censures, Isaiah 66. 5. abuse of Lots; Esth. 3. 7. Prov. 16. 33. hypocrisy in any religious work, Mat. 15. 7. 8. 9. and all unbelief, Rom. 14. 23 I am. 1. 6. a sinful conversation, whereby the name of God is blasphemed among the Gentiles, Rom. 2. 24. with whatsoever else is contrary to the sanctifying of God's name; which on the other part is here commanded, Lev. 22. 31. 32. The Hebr. Doctors say; Whosoever transgresseth wittingly, and without constraint, any one of all the commandments spoken of in the Law, with a contemptuous soul, to provoke (God's) anger; loe this man polluteth the Name (of God:) and if he transgress in the presence of the men of Israel, he polluteth the Name publicly. Also whosoever separateth himself from transgression, or doth that w ^ch is commanded, not for anything in the world, nor for feere or dread, nor for to seek honor; but for our blessed Creators sake, as Joseph the just refrained himself from his masters wife, (Gen. 39. 9.) loe this man sanctifieth the Name (of the Lord). Maimonian Iesudei hatorah, c. 5. S. 10. guiltless] or, clear, innocent: that is, he will not leave him unpunished: (so the phrase signifieth, as is opened in 1 King. 2. 9.) but he shall be plagued in this world, or in that which is to come, as Tharg. Jonathan paraphraseth, the Lord will not hold him just (or innocent) in the great day of judgment.

V. 8. Remember] Heb. To remember: of w ^ch phrase, [unspec 8] see Exo. 13. 3. God speaketh thus of this commandment, to note the importance of it; for hereckoneth the breach of this precept, as one of the greatest sins in Israel, Ezek. 20. 12. & 22. 8. & 23. 38, &c Likewise to signify the antiquity of it, as being from the creation of the world; Gen. 2. 2. 3. and for that it was to be kept but one day in seven; that when the time come it be not forgotten or neglected. In repeating this law, Moses saith Observe (or keep) the Sabbath. Deut. 5. 12. In Esa. 58. • 3. the Lord add 〈◊〉 two words 〈◊◊〉 to call the Sabbath a Delight the holy day of the Lord honorable, all which do show the weight of this precept. Sabbath day▪ that is the day of rest or of ceasing, namely, from our own works, as God did from his, Heb. 4. 10. See the nobles on Gen. • 2. 3. A day is either large of twenty four hours, or strict of twelve hours, John 1 • . 9. This here is meant of the large day, which in Israel began at evening; as Levite. 23. 32. from evening to evening, you shall rest your Sabbath. sanctify it] that is, separate it from common work, such as pertain to this natural life; & consecrate it to God and holy works, such as concern the spiritual life. As to have holy convocations or assemblies of the Church, Levite. 23. 3. in them to pray, Acts 16. 13. to read and expound the Scriptures, Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion, Acts 17. 2. 3. and 18. 4. to talk and meditate on God's Word and work, Psalm 92. to do works of mercy to them that are in misery, both to man and beast, Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification. And as all things are sanctified by the word of God and prayer, 1 Tim. 4. 5. so of the Sabbath, the Hebrews say, It is commanded to sanctify it with words, both at the coming in, and at the going out thereof. At the coming in to bless God, which hath given his Sabbath for a remembrance of the creation of the world, a beginning of holy convocations, a remembrance of the coming out of Egypt, and which of his love hath chosen and sanctified his Church above all people's, &c. at the going out of it also to bless God, which hath separated between the holy and the profane, between light and darkness, between Israel and other people's, between the seventh day, and the six working days. Maimonides in treat. of the Sabbath, ch. 29. S. 1. 2. 3.

Vers. 9. labor] or serve, which some do understand [unspec 9] thus; Six days thou shalt serve the Lord, and do thine own work also: for service is a duty to the Lord, Exod. 3. 12. & 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest, it seemeth rather to intend our own work or labor, which God of his bounty alloweth to be followed the six days, that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh▪ thy work] the Greek translateth, thy 〈◊〉 〈…〉 by is meant things necessary as well for body 〈◊〉 soul, and things good and lawful permi 〈…〉 〈◊〉 of God, as it is written, Let him labor and work 〈◊〉 his hands the thing that is good, Ephel. 4. 28. 〈◊〉 in Ps • . 91. 11. all thy ways, mean such as God had appointed to walk in: which words Satan therefore omitted when the alleged that Scripture 〈◊〉 Christ •• unlawful wares, Matt, 4. 6.

V. 10. But] 〈◊〉 And the seventh. This is perpetual [unspec 10] 〈◊〉 one day of seven be a Sabbath: but that seventh day▪ which Moses commanded, is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the week, called the 〈…〉 because our Lord Christ (who 〈1 line〉 〈◊〉 Isaiah 65. 〈◊〉 . 〈◊〉 ) finished his work and rose from the dead that day, Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto prayer and religious works, John. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt, was such a work, as God for a memorial thereof, made that day & month the head and beginning of the months of the year, otherwise than had been before, as is shown on Exod. 12. 2. how should not out redemption from death and hell, (manifested in the day that Christ rose from the dead, 1 Cor. 15. 14. 17.) deserve much more to be remembered in the day thereof: and the creation of the new world be celebrated, as of the old. The Heb. Doctors have a saying, that the world was not created but for the Messias; Thalm. in Sanhedrin. c. Chelek. And the bringing out of Egypt is made a reason why the Jews should keep their Sabbath, Deut. 5. 15. our deliverance by the Messias is a more weighty reason. Therefore as the other Jewish Sabbaths were figurative, & had their end in Christ, Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative, and is ceased; but the Sabbath still remaineth, Matt. 24. 20. in it] these words are added also in the Gr. version. any work] to wit, of thine own, or for this natural life; and under the name of work, is comprehended buying and selling of wares, or of victuals, Neh. 13. 16. 17. carrying of burdens, Ier. 17. 22. enbalming of the dead, Luk. 23. 54. 56. dressing of victuals, Exod. 16. 23. going of journeys, Exod. 16. 29. Act. 1. 12. or any other thing that is of our own ways, or pleasures, or speaking our own words. Esa. 58. 13. even the work of the Lord's Tabernacle might not be done on the Sabbath, Exod. 31. 13. 17. but it is expressly commanded to rest on that day, Exod. 23. 12. Whereupon the Hebr. Doctors say, though they be things which are not work yet we must rest (or cease) frō them; namely, things like unto work, as climbing of a tree, riding on a beast, or the like. Likewise, judging of civil causes, putting off of the shoe, and taking the brothers wife, (spoken of in Deut. 25. 5. 9.) separating of • ithes, first fruits, &c. valuing of things, (spoken of in Lev. 27.) And from the Law, in Isaiah 58. 12. they teach it is unlawful for a man to speak with his partner (on the Sabbath day) what he will sell on the morrow, or what he will buy, or how he will build his house, and the like. Also that it is unlawful for a man to visit his gardens or fields on the Sabbath; for to see what they need, or how they grow, for this is to do his own pleasure, (Isaiah 58. 13.) neither might they punish (or execute) malefactors on the Sabbath, though the punishment of such is a thing commanded Maimonides treat of the Subbath, c. 21. & 23. & 24. Neither was it lawful to many a wife on the Sabbath day: neither 〈…〉 they on the evening of the Sabbath, 〈◊〉 on the first day of the week, left they should pollute the Sabbath by dressing of meat for the feast. Maimonides treat of 〈◊〉 , c. 10. S. 14. Howbeit things belonging to God's service, (though laborious to the body,) as killing & dressing of the sacrifices, &c. were to be done on the Sabbath, 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men, Hos. 6. 6 • So the 〈◊〉 held it a Sabbath days work, to 〈◊〉 sit the sick; and say, that peril of life putteth away the Sabbath; therefore to a sick person that is in danger, they do all things need full for him on the Sabbath day. Maimonides treat. of the Sabbath, chap. 24. S. 5. and chap. 2. S. 1. man-servant, &c.] that they may rest, as well as thou, Deuteronomy 5. 14. Here the Hebrews say, The man and woman servant, whom we bid to keep Sabbath, are servants that are circumcised and baptized, &c. and have received the commandments which servants are bound unto. But servants not circumcised nor baptized, but only have received the seven Commandments given to the sons of Noah; they are as sojourning strangers, and may do work for themselves openly on the Sabbath, as an Israelite may on a working day. Maimonides, treat. of the Sabbath, chap. 20. S. 14. But this permission seemeth unto me, to be against God's Law: which from the creation was given to all the world, Genesis 2. 2. 3. yet the Jews restrain it to themselves, from Exodus 31. 17. see the annotations there. cattle] or beast; which in Deuteronomy 5. 14. is amplified thus, thine ox, or thine asse, or any beast of thine. thy stranger,] in Greek, the proselyte. thy gates] the Chaldee expounds it, thy cities. So that which in 2 Samuel 10. 8. is called the entering in of the gate, is in 1 Chron. 19 9. the entering in of the city.

Vers. 11. therefore] Hereby it appeareth, that [unspec 11] the Sabbath was instituted from the beginning of the world, and so was given to all nations, and not to Israel only. Though upon their bringing out of Egypt, they were put in mind to keep it: and in Deuteronomy 5. 15. that their deliverance is made a reason to them of this commandment.

Vers. 12 Honor] This is called the first commandment with promise, Ephesians 6. 2. that is, the first [unspec 12] of the second table, which directeth us in all duties toward man: and this precept is to maintain the order which God hath set amongst men of superiority and subjection. The Hebrew word for Honor or Glory, hath the name of weightiness; and so Paul speaketh of the weight of glory, 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governors, which God would have to be maintained; whereupon magistrates are called Glories or Dignities, 2 Peter 2. 10. Honor is to be performed with the body in reverend gesture, 1 King. 2. 19. Leviticus 19. 32. in reverend speeches, 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action, as obedience to their instructions and commandments in the Lord, Prov. 6. 20. Ephes. 6. 1. in recompensing their love and care, and relieving them with our substance in their age and need, Mark 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities, Gen. 9. 21. 22. and in heart to reverence, fear, and love them, Leviticus 19. 3. Rom. 13. 5. 9. and by all other like means to show respect and honor unto them. In an Hebrew Commentary upon Moses, called Chazkuni, it is said, Wer •• de, Honor the LORD with thy substance, (Prov. 3. 9.) and Honourly father and thy mother, (Exodus 20) The LORD is to be honored, if thou have it: thy father and mother whether then hast it or no; for if thou hast nothing, thou art bound to beg for them. Again, as God commandeth Honor; so he for biddeth all dishonor, contempt, and disobedience, in heart, word, gesture, or action, Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honor their parents: so the parents are bound to educate and govern them with gravity and lenity, in the instruction and information of the Lord, Ephes. 6. 4. father and thy mother] in Leviticus 19. 3. the mother is named before the father. Under these names, all superiors & governors are implied: first, the father that begat, and mother that bare, Prov. 23. 22. and 31. 2. then parents by law and affinity, Ruth 3. 1. 5. parents that adopt children, Esth. 2. 7. 20. Kings and all Magistrates; Isaiah 22. 21. 2 King 5. 13. Prophets and Church governors, as Elias and Eliseus, were fathers, 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah, a mother in Israel, Judge. 5. 7. and 17. 10. Ancients in years, patrons, instructors, protectors, and all such like, 1 Tim. 5. 1. 2. Job 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged] in Deut. 5. 16. Moses addeth, and that it may be well with thee. It may be Englished, that they (thy parents by their prayers) may prolong thy days: but such phrases are often used impersonally, as is noted on Gen. 2. 20. and 16. 14. and so the Apostle (according to the common Greek version) saith, that it may be well with thee, and that thou mayest be long lived (or live a long time) in the land, Ephes. 6. 2. 3. Also the Chaldee said to be Jonathan's, translateth, that your days may be multiplied. the land] of Canaan which was to be given unto Israel, and was a figure of an heavenly country, as is noted on Gen. 12. 1. 5. Thus piety hath the promise both of this life and of that which is to come. Maimonides in Misneh treat. of Repentance, chap. 8. S. 1. saith; That which is written in the Law (Deut. 22. 7.) that it may be well with those and thou mayest prolong thy days, we have been taught to understand thus: that it may be well with thee, in the world where all is well; and thou mayest prolong thy days in the world which is all long, and that is the world to come.

Vers. 13. Thou shalt not kill] or, Thou shalt not [unspec 13] murder: for the Hebrew Ratsach properly signifieth Murder, that is, killing of mankind unjustly; and so differeth from another word Harag, which is to kill a person, which sometime is justly, Deut. 13. 9. We may also English it, Kill not: and so the rest, Commit not adultery: Steal not, &c. for both these ways doth the holy Ghost translate these precepts into Greek, Matt. 19. 18. Mark. 10. 19. This sixth Commandment is for preserving man's life: the seventh is, for the just propagation of mankind: the eight concerneth his goods: the ninth his good name: the tenth teacheth every man to be contented with his own estate. The Chaldee translateth this, Thou shalt not kill a soul▪ that is, any person: and it for biddeth all murder of soul or of body, Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones self, or of another, Act. 16. 27. 28. Prov. 〈◊〉 . 11. 16. and this not only in act, but in reproachful words Matt. 5. 21. 22. malicious gesture, Matt. 27. 39. Gen. 46. inward unadvised anger, malice, 〈…〉 hatred, M 〈…〉 ew 5. 22. for, whosoever hateth his brother is 〈…〉 , 1 John 3. 15. Co 〈…〉 rari wise, it commandeth to preserve the life of all men, except such as God for their sins command • th to be killed, Genesis 9. 6. 〈◊〉 Samuel 15. 2. 3. 〈…〉 ▪

Verse 14. not commit 〈◊〉 ] or, not adulterate: [unspec 14] the original is one word, and forbiddeth all manner of w • oredome, fornication, & uncleanness, Ephesians 5. 3. and unnatural filthiness, Leviticus 18. 22. 23. not only the outward act, but all lascivious words▪ gestures, and attire, Ephesians 4. 29. 1 Peter 2▪ 14. Proverbs 7. 10. 11. 12. 13. 22▪ and all inordinate lusts, for who so looketh on a woman to lust▪ after her, hath committed adultery with her already in his heart, Matt. 5. 28. Likewise pl •• alitie of wives, Malachi. 2. 15. 1 Corinth. 6. 16. and 7. 2. unjust divorces, Malachi. 2. 16. Matthew 19. 3. 4. 9. and incestuous marriages, Leyiti • us 18. 6. &c. Contrariwise, God here requireth chastity in body and spirit, either in single life, 1 Corinth. 7. 34. or in lawful married estate, Hebrews 13. 4. that everyone should know how to possess his vessel in holiness and honor, 1 Thes▪ 4. 3. 4.

Verse 15. not steal] either persons, Exodus [unspec 15] 21. 16. 1 Timoth. 1. 10. or any other things, by fraud, or by force, 1 Thes. 4. 16. It forbiddeth all unjust taking, or keeping back of things pertaining to God, Leviticus 5. 15. Malachi. 3. 8. Acts 5. 2. 4. or to men, Leviticus 19. 11. Romans 13. 7. all unrighteousness in covenants, contracts, bargains, &c. Genesis. 31. 39. 41. Leviticus 19. 35. oppression, Deuteronomy. 24. 14. ex • ortion, Luke 3. 13. taking of bribes, Deuteronomy 16. 19. usury, Exodus 22. 25. or any filthy gain, 1 Timothy 3. 8. detaining of other men's goods, either lent, Psalm 37. 21. or pawned, Exo • us 22. 26. or lost, Leviticus 6. 4. withholding of tribute, custom, &c. Matthew 22. 21. Romans 13. 6. 7. removing of land-marks Deuteronomy 19. 14. All idle and inordinate walking, 2. Thes. 3. 6. 10. 11. 12. covetousness, Hebrews 13. 5. and unmercifulness to the poor, Deut eronomie 15▪ 7. Contrariwise, it requireth justice and equity, faithfulness, diligence, and mercy in all 〈◊〉 dealings, Deut. 16. 20. Matthew 20. 7. Titus 2▪ 〈◊〉 . Proverbs 22. 29. Psalm 112. 9. and to d • e unto all men whatsoever we would that men should do unto us, Mat 7. 12.

Verse 16. not answer] that is, not speak, or witness, [unspec 16] as the Chaldee translateth; the Greek saith, 〈◊〉 f • lsely 〈◊〉 , and so this Commandment is alleged in Matthew 19. 18. false witness] or, false 〈◊〉 , as the Greek and Chaldee 〈…〉 , though the Hebrew Ed, signifieth also 〈◊〉 testi ••• , as in Levitic •• 5. 1. and so may here b • Englished, a witness (or testify • ) of falsehood. In repeating this • awe, Moses useth another word, 〈…〉 nesse of vanity, D 〈…〉 , 5. 20. the same woe • d that was before, in 〈◊〉 ▪ for taking God's naine in vain. God here forbiddeth all lying and •• true speaking, Eph 〈…〉 4. 25. especially in witness hearing: all 〈◊〉 o • depr • ving of the actions. words, or meaning of any, 2 Samuel 10. 2. 3. Matthew 2 • . 59. 60. Psalm 52. 4. 5. 6. all rash and unrighteous judgment, without due trial and examination, John 7. 24. 51. Matthew 7. 1. D 〈…〉 onomie 19. 18. wresting of the Law, and of judgment, Deuteronomy 16. 19. Zeph. 3. 4. concealing the truth which one can witness, Leviticus 5. 1. false records, Ezra 4. 19. raising or received of false rumors or reports, Exodus 23. 1. Nehem. 6. 6. 7. 8. 1 Samuel 24. 9. walking about with tales; Leviticus 19. 16. whispering, backebiting, covenant-breaking, Rom. 1. 29. 30. 31. and all other ways of hurting with the tongue, Psalm. 101. 5. And he commandeth faithful testimony, Proverbs 14. 5. 25. righteous judgment, Deut. 1. 16. speaking truth, as it is in ones heart Psalm 15. 2. and all other things that may preserve the good name of a man, and of his neighbor, which is to be chosen rather than great riches, Proverbs 22. 1. thy neighbor] that is, any man, acquaintance or stranger, friend or foe: for though the Hebrew Regneh, sometimes signifieth a special friend, (as Deuteronomy 13. 6. Job 2. 11.) yet here it is to be taken in the largest sense, as Christ's answer to him that asked who was his neighbor, showeth, Luke 10. 29. 30. 37. By neighbor then, is meant any other man, joined to us, and living with us in human society; as God hath of one blood made all nations of men, Act. 17. 26. So neighbor is used generally for another man or woman: Genesis 11. 3. Esth. 1. 19. and in Proverbs 18. 17. the Greek translateth it an Adversarie, according to the true meaning there. The Holy Ghost in Greek calleth him Plesion, that is, our Neighbor or Next. Luk. 10. 27. 29. Ro. 13. 9▪

Vers. 17. not covet] in Deut. 5. 21. another word Desire, is also used: and there the coveting of the wife is first named; and then the coveting of the house: there also the field is added, whereof here is no mention: howbeit the Greek hath the same order and addition in this place. This commandment forbiddeth covetousness and disconter: meant with our present estate, and all desire of anothing which God hath bestowed upon another: though we would have it without injury to another; as by giving him the worth of it in money, or otherwise, 1 King. 21. 2. And thus it differeth frō the former Commandments, which forbid together with the outward act, the inward desire of another man's goods, to his hurt. For as desire after a man's wife, is adultery, Matt. 5. 28. so the desire of any other man's house or beast wrongfully, is stealth. But this commandment forbiddeth an inferior degree of sin; and because men's desires are not satisfied with that they have, but Covetousness, coveteth all the day, Prov. 21. 26. therefore God here restraineth every inordinate lust, and teacheth us to be content with such things as we have; for he hath said, I will not leave thee nor forsake thee, Heb. 13. 5. & contentation saith, I have all things, Gen. 33. 11. These five last precepts, are in Deutronomie 5. joined one to another, with this word And: for they mutually respect each other in the things forbidden; and bind us to the observing of everyone severally, and of all of them jointly; as it is written, Whosoever shall keep the whole Law, and • ffend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill, I am. 2. 10. 11. Hereunto we may also refer the double accents, which most of these ten Commandments have, in the Hebrew Scripture; different from all the Bible besides: which though they serve for a twofold manner of reading, the one common as the other Scripture, the other leisurely, & with a long pronunciation, as the Jews used in their assemblies; yet they may lead us also, to observe a distinction of matter in some, and a conjunction or continued matter in other some.

Ver. 18. saw] this word is generally used for seeing, [unspec 18] hearing, or perceiving: not only by the eye, but by any sense or understanding: as Jacob saw that there was corn in Egypt, Gen. 42. 1. which the Holy Ghost expoundeth, Jacob heard, Act. 7. 12. So here, they saw the voices, that is, heard them, lightnings] in Hebrew and Greek, lamps; so called for that they burned and shined like lamps or torches: see Gen. 15. 17. where such appeared to Abraham, at the covenant making with him. They here signified the brightness and terrors of the Law: as did the shining face of Moses afterward, Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. removed away] being afraid as the Gr. translateth. Showing the effect of the law in their consciences, to work fear by the spirit of bondage, which all that are borne of the bondwoman Agar, (or mount Sina,) are possessed with, Rom. 8. 15. Gal. 4. 24. 25. For they had before come near, and stood under the mount, Deut. 4. 11.

V. 19. they said] by the chief of their Tribes and [unspec 19] their Elders, Deut. 5. 23. will hear] & do it. This speech of theirs God well approved of, Deut. 5. 27. 28. For as they desired Moses to be a mediator between God and them; so the Law is a Schoolmaster to bring us to Christ, the mediator of the New Testament, Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs, God promised Christ unto them, Deut. 18. 15. 16. 17. 18. lest we die] for this great fire will consume us; if we hear the voice of the Lord our God anymore we shall die, Deut. 5. 25. Hereby was manifested, that there was not a Law given which could give life; but that the just should live by faith, Gal. 3. 11. 12. 21. For the Law of God, and the will of man are adversaries, which cannot be reconciled but by grace in Christ: only through fear man feigneth to love the Law; but by faith it is fulfilled, Rom. 5. 1. 2. and 8. 1. 4.

Vers. 20. Fear not] but as the Gr. translateth, be [unspec 20] of good comfort. He encourageth them against the exceeding fear which dismayed them: (for otherwise, it was the purpose of God, that by this they might learn to fear him, Deu. 4. 10.) So when the Angel said, Fear not, Matt. 28. 5. he meant, be not affrighted (or dismayed) Mar. 16. 6. is come] as the Chaldee paraphraseth, his glory is revealed. to tempt] or, to prove: see Exod. 15. 25. not sin] thus the Law was added because of transgressions▪ Gal. 3. 19. to manifest sin, and to restrain men from it, Rom. 3. 20. Psal. 119. 11. I am. 2. 9. for, without the Law sin is dead, Rom. 7. 8. But sin, which dwelleth in us, that it might appear sin, and might become exceeding sinful, reviveth by the Law; taketh occasion by the Commandment, deceiveth us, and slayeth us; so that which was ordained unto life, we find to be unto death, Rom. 7. 13. 9. 10. 11. But what the Law could not do, in that it was weak through the flesh, God (hath done) sending his own son, in the likeness of sinful flesh, and for sin condemned sin in the flesh, Rom. 8. 3.

Ver. 21. thick darkness] or, tempestuous darkness. [unspec 21] The Hebrew gnaraphel, which signifieth thick (or obscure) darkness, is by the Holy Ghost translated in Greek thuella▪ Heb. 12. 18. which signifieth a tempest; and so the Lxx. translate it in Deut. 4. 11. and 5. 22.

Ver. 22. the heavens] This was when God came [unspec 22] down upon mount Sina, Neh. 9. 13. upon earth also, he shown them his great fire, and they heard his voice out of the midst of the fire, (which, did ever people hear and live?) Deut. 4. 36 33.

Ver. 22. with me] to wit, any gods with me, which [unspec 23] the Chaldee translateth, before me as in verse 3. So with me, in Esth. 7. 8. is used for before me; and