inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
fire were in their hand and they divided themselves into two companies one company went Eastward and another Westward and they searched and went thorow all the court-yard till both companies came to the place where they madâ— the Priests Meat-offering spoken of in Levit. 6. 20. 21. When both sides came thither they said Peace all is peace and they set those that made the Meat-offering to make the same After this order did they every night save the nights of the Sabbath for then they had not fire torches in their hand but searched with the lamps that were lighted there on the evening of the Sabbath Maimony Tom. 3. in Beth habchirah ch 8. no servent wrath any more for transgressing as in former time when servent wrath went out from the Lord Num. 16. 46. See also Num. 8. 19. Vers. 6. I have taken in stead of all the first-born of Israel who otherwise should have ministred unto me see Num 3. 12. and the annotations there a gift for Iehovah or unto Iehovah as the Greeke saith to the Lord the Chaldee before the LORD See Num. 3. 9. 12. and 8. 13 16 19. where they were offered unto the Lord and given unto him and by him given unto Aaron Vers. 7. within the veile not onely the second veile as it is called in Heb. 9. 3. but the first veile within which the Priests went alwayes accomplishing the services Heb. 9. 6. as to burne incense Luk. 1. 9. to trim the lamps Exod. 27. 20 21. to set on the Shew-bread every Sabbath Lev. 24. 8. 9. and the like I have given Hebr. I will givâ— which form of speech noteth a continuance of the gift a service of gift a service freely given you which Sol. Iarchi and Chazkuni explaine thus I have given it unto you by gift that none should say ye are come into it of your selves the stranger any Israelite Levite or whosoever is not of Aarons seed see the notes on Num. 3. 10. Vers. 8. I have given after the office of the Priests and Levites prescribed God here provideth for their maintenance and livelihood which they should have from the people for their service The equitie whereof remaineth perpetuall as the Apostle observeth saying Doe ye not know that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9. 13 14. the charge Hebr. the keeping or observation of mine heave-offerings which the Greeke translateth the keeping of my first-fruits in Chaldee the keeping of my separated things They are said to be a charge or keeping because they were carefully to be taken and used holily as gifts from the Lord. Sol. Iarchi explaineth it which thou must keepe in cleannesse or puritie Therefore they are called holy things and were to be eaten some of them in the holy place and by cleane persons onely a sin v. 9 10 11 c. And in the Hebrew Canons it is said It is unlawfull to defile the heave-offering or first-fruits of the land of Israel like as other holy things or to bring it into the estate of uncleannesse but it is to be eaten being cleane and to be burnt if it be uncleane Maimony tom 3. in Trumoth 6. 12. s. 1. of all the holy things or with all the holy things as Chazkuni here explaineth it see the notes on Num. 5. 9. The Greeke translateth of all things sanctified unto me by the sons of Israel for the anointing that is for the office sake whereunto thou art anointed that as thou art consecrated with the holy oile to attend upon mine holy things Lev. 21. 10 12. so thou shalt have mine holy things to keep and live upon Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron and the anointing of his sons For this cause the nation of the Iewes was cursed with a curse as having robbed God because they kepâ— backe their tithes and offerings which they should have brought into the store-house that there might have beene meat in the house of God for his ministers Mal. 3. 8 9 10. Vers. 9. of the holy of holies Heb. of the holinesse of holinesses that is of the most holy things which the Greeke translateth of the hallowed or sanctified holy things Some oblations in the Sanctuarie are called holy and by the Hebrew Doctors light holy things some holy of holies that is most holy things of which difference see the annotations on Lev. 6. 17. With these he here beginneth which the Priests onely were to eat and that within the Sanctuarie vers 10. then hee proceedeth to the light holy things which the Priests and their families were to eat within the campe and in ages following within the wals of Ierusalem last of all he speaketh of other gifts which were common and might be eaten by any and in any place verse 14. c. from the fire in Chaldee left or remaining from the fire meaning the fire of the Altar where some part of the most holy things were burned to the Lord. every oblation This may be understood â—s the generall and the Meat-offering Sin-offering c. as the particulars thereof or if it be meant of things different it may be referred to those oblations appointed for the Congregation in Levit. 23. 17 20. Thus Iarchi here explaineth it the Peace-offerings of the congregation And there were no Peace-offerings of the Congregation but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves in Levit. 23. 17. and of the Shew-bread saying What oblation is this Wee find afterward the Sin-offering to be expressed and after that the Trespasse-offering which were holy of holies If we understand it of the Burnt offering that was not eaten if of the Peace-offerings they were not holy of holies Behold he speaketh not but of the two loaves Levit. 23. and of the Shew-bread Now both these were most holy and for the Priests onely to eat as is shewed on Lev. 23. 20. and 24. 9. Meat-offering the remainder wherof was most holy for the Priests onely to eat in the holy place by the Law in Lev. 6. 16 17. Sin-offering which the Priests were to eat also in the holy place as in Lev. 6. 26. Trespasse-offering which likewise was most holy and for the Priests onely to eat as the Law sheweth in Lev. 7. 16. which they shall render or shall returne shall restore unto me This may be referred to the sacrifice forementioned and by reason of this word reâ—â—â— or restore and for that the Greeke translateth iâ— whatsoever things they shall render to mee it may in speciall be understood of that ram of atonem 〈…〉 which was given for a Trespasse-offering when 〈◊〉 man restored unto the Lord the thing which hee had robbed according
17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
saith the Destroyer let him goe a husband c. here the Chaldee paraphraseth thus had it not beene for the blood of this circumcision my husband must needes have beene killed And it is like that upon this occasion and trouble Zipporah with her children was sent backe againe from hence to her fathers house as appeareth by Exod. 18. 2. 3. Vers. 27. of God that is mount Horeb where the glory of the Lord had beene revealed saith the Chaldee paraphrast See Exod. 3. 1. And now God shewed that mercy to Aaron which after hee rehearsed to Ely one of his posterity 1 Sam. 2. 27. 28. Did not I plainely appeare unto the house of thy father when they were in Egypt c. Vers. 30. Aaron spake as God ordained verse 16. hee that is Moses did as was appointed verse 17. and the signes were those three forementioned vers 3. c. Vers. 31. heard that is hearkened gladly to this joyfull tidings as God foretold Exod. 3. 18. therefore the Greeke translateth it and they rejoyced that the Lord had visited And the Holy Ghost sheweth such force to be in the Hebrew word for when one Prophet saith Ezekias heard or hearkened 2 King 20. 13. another saith Ezekias was glad Esa. 39. 2. visited to wit in mercy the Chaldee saith remembred See Gen. 21. 1. Luk. 1. 68. seene to wit with commiseration as Ex. 3. 7. bended downe the head this was a gesture of humiliation with the face toward the ground as is expressed in 2 Chronicles 20. 18. Exodus 34. 8. bowed themselves or worshipped fell downe prostrate This was another humble gesture used in reverence and thanksgiving as Gen. 24. 26. Exod. 12. 27. 1 Chron. 29. 20. 2 Chron. 29. 30. Nehem. 8. 6. There were also two other gestures of honour kneeling 2 Chron. 6. 13. and bending or bowing of the body 2 Chron. 29. 29. and these three are all mentioned in Psal. 95. 6. They differed one from another the bending of the head was the least and it was the bowing downe of the face onely The bending of the body was when the whole body was bent downeward the face towards the knees Kneeling was upon the knees a gesture commonly knowne Bowing of themselves or worship was with falling downe upon their face on the ground their hands and feet displaied Wherefore that which one Evangelist calleth worshipping Matth. 8. 2. another calleth falling on the face Luk. 5. 12. So the Hebrew cannons also distinguish them saying The bending of the body spoken of in any place is towards the knees the bowing of all the joynts of the backe-bone so that he maketh his body as a bow the bending of the head is with the face or countenance downeward the bowing of ones selfe or worshipping is the displaying of hands and feet till hee bee prostrate with his face on the earth Maimony in Misn. treat of Prayer c. 5. S. 12. 13. Here the Israelites shewed by these gestures their reverence to Gods word and thankfulnesse the Hebrew Doctors as in the Zohar upon this place say that the bending of the head with the face toward the ground was for to escape judgment and the bowing of themselves or worshipping was for to obtaine mercy and that the bending of the head was before the worshipping according to the mysterie of the Sin-offring before the Burnt-offring The order of which sacrifices may be seene in Exod. 29. 14. 18. Lev. 8. 14. 18. and 14. 19. 20. and 15. 15. and 61. 11. 15. 24. CHAP. V. 1 Moses and Aaron doing their message to Pharaoh are resisted and rebuked 5 The Israelites taske increased 14 Their officers beaten 15 Their complaints checked 19 They crie out upon Moses and Aaron 22 Moses complaineth unto God AND afterward Moses and Aaron went in and said unto Pharaoh Thus saith Iehovah the God of Israel Send away my people that they may keepe a feast onto me in the wildernesse And Pharaoh said Who is Iehovah that I should obey his voice to send away Israel I know not Iehovah neither will I send away Israel And they said The God of the Hebrewes hath met with us let us goe wee pray thee three daies journey into the wildernesse and sacrifice unto Iehovah our God left hee fall upon us with pestilence or with the sword And the king of Egypt laid unto them Wherefore doe ye Moses and Aaron cause the people to cease from their workes Get ye to your burthens And Pharaoh said Behold the people of the land now are many and ye make them to rest from their burdens And Pharaoh commanded in that day the taske-masters of the people their officers saying Yee shall not any more give straw to the people to make brickes as heretofore let them goe gather straw for themselves And the tale of the brickes which they did make heretofore you shall lay upon them you shall not diminish ought thereof for they be idle therefore they cry out saying Let us goe and sacrifice to our God Let the work be made heavy upon the men and let them labour therein and let them not regard vaine lying words And the taske-masters of the people went out their officers and said unto the people saying Thus saith Pharaoh I will not give you straw Goe ye take your straw where you can find it yet not ought of your worke shall bee diminished And the people was scattered abroad thorow all the land of Egypt to gather stubble in stead of straw And the taske-masters hasted them saying Fulfill your workes every daies taske in his day as when there was straw And the officers of the sonnes of Israel which Pharaohs taske-masters had set over them were beaten saying Wherefore have yee not fulfilled your appointed taske to make bricke both yesterday and to day as heretofore And the officers of the sonnes of Israel came and cried out unto Pharaoh saying Wherefore doest thou thus to thy servants There is no straw given unto thy servants and they say to us make brickes and behold thy servants are beaten and it is the sinne of thy people And he said ye are idle ye are idle therefore yee say let us goe and sacrifice to Iehovah Now therfore goe worke for straw shall not be given you yet shall ye deliver the tale of brickes And the officers of the sonnes of Israel did see them in evill saying Ye shall not minish ought from your brickes every daies taske in his day And they lighted upon Moses and Aaron standing to meet with them as they came forth from Pharaoh And they said unto them Iehovah looke upon you and judge because you have made our savour to stinke in the eyes of Pharaoh and in the eyes of his servants to give a sword into their hand to slay us And Moses returned unto Iehovah and said Lord wherefore hast thou done evill to this people wherefore is it that thou hast sent me For since I came to Pharaoh to speake in thy name
the spiritually Egyptians by whose sinne the third part of the sea became blood and of other waters became wormewood Revel 8. 8. 11. there be the like plagues from the phials or cups of Gods Angels as are here by the rod of Gods messengers their sea rivers and fountaines becomming blood they having shed the blood of Saints and Prophets and God giving them blood to drinke for they are worthy Revel 16. 3. 6. Of this plague the Psalmist also speaketh Psal. 78. 44. and 105. 29. Contrariwise God blesseth his people by turning for them the rockes to rivers and fountaines of waters Psal. 78. 15. 16. and 114. 8. and giving them the water of life to drinke Ioh. 4. 10. 14. Rev. 22. 1. 17. Vers. 21. died so in Antichrists sea every living soule dyeth Revel 16. 3. as by their impietie they had caused the third part of such to dye before Revel 8. 9. Contrariwise in the holy land corrupt waters are healed the creatures in them live and fish are multiplied Ezek. 47. 8. 9. stunke whereas the waters of Egypt served them for drinke Ierm 2. 18. there being no raine in the Countrey Deut. 11. 10. 11. God turning them to stinking blood and killing the fish the plague was the more grievous For fishes were their common food Numb 11. 5. the flesh of many beasts they through superstition would not eate of Exodus 8. 26. so that which the Prophet after threatneth was now upon them The fishers mourned and all they that cast angle into the brookes lamented and they that spread nets upon waters languished Esay 19. 8. Vers. 22. did so as before in verse 11. They could by inchantments increase their owne plagues but not ease themselves see Exodus 8. 7. 8. But where had they water to turne into blood either they found some by digging about the river verse 24. or they had some fetched from another place as Gosen see the notes on v. 18. wexed strongs the Greeke saith was hardened see verse 13. Vers. 23. set not that is regarded not nor cared for this wondrous plague so the setting of the heart signifieth carefull regard Exod. 9. 21. Prov. 22. 17. 2 Sam. 18. 3. CHAP. VIII 1 God threatneth Pharaoh if hee send not Israel away to plague his Realme with frogges 5 Aaron stretcheth out his hand and the second plague frogs come out of the waters over all the land 7 The Magicians doe the like 8 Pharaoh sueth to Moses 12 And Moses by praier removeth the frogs away 15 Pharaohs heart is hardned 16 The third plague dust is turned into lice on man and beast 18 The magicians could not doe so yet Pharaoh is hardned 20 God threatneth the fourth plague swarmes of flies upon the Egyptians 22 exempting Israel in Goshen 24 The land is corrupted with the swarmes 25 Pharaoh inclineth to let the people goe 30 Moses by praier removeth the swarmes away 32 Pharaoh is bardned againe AND Iehovah said unto Moses Goe in unto Pharaoh and say unto him thus saith Iehovah send away my people that they may serve me And if thou refuse to send them away behold I smite all thy border with frogs And the river shall abundantly bring forth frogs and they shall come up and enter into thy house and into thy bedchamber and upon thy bed and into the house of thy servants and upon thy people and into thy ovens and into thy troughs of dough And the frogs shall come up upon thee and upon thy people and upon all thy servants And Iehovah sayd unto Moses Say unto Aaron stretch forth thine hand with thy rod over the streames over the rivers and over the ponds cause frogs to come up upon the land of Egypt And Aaron stretched out his hand over the waters of Egypt and the frogs came up and covered the land of Egypt And the Magicians did so with their inchantments and caused frogges to come up upon the land of Egypt And Pharaoh called for Moses and for Aaron and said Intreat ye Iehovah that he may take the frogs from me and from my people and I will send away the people that they may sacrifice unto Iehovah And Moses said unto Pharaoh Glorie over me when I shall intreat for thee and for thy servants and for thy people to cut off the frogs from thee and from thy houses onely in the river they shall remaine And he said to morrow and he said be it according to thy word that thou maist know that there is none like Iehovah our God And the frogs shall depart from thee and from thy houses and from thy servants and from thy people onely in the river they shall remaine And Moses and Aaron went out from Pharaoh and Moses cryed unto Iehovah because of the frogs which he had put upon Pharaoh And Iehovah did according to the word of Moses and the frogs dyed out of the houses out of the villages and out of the fields And they gathered them together upon heapes and the land stanke And Pharaoh saw that there was a breathing and he made his heart heavy and hearkened not unto them euen as Iehovah had spoken And Iehovah sayd unto Moses Say unto Aaron stretch out thy rod and smite the dust of the land and it shall be turned to lice in all the land of Egypt And they did so and Aaron stretched out his hand with his rod and smote the dust of the land and there were lice on man and on beast all the dust of the land was lice in all the land of Egypt And the Magicians did so with their inchantments to bring forth lice but they could not and there were lice on man and on beast And the Magicians sayd unto Pharaoh This is the finger of God and Pharaohs heart waxed strong and he hearkned not unto them even as Iehovah had spoken And Iehovah said unto Moses Rise up earely in the morning stand before Pharaoh lo◠〈◊〉 commeth forth to the waters and say 〈◊〉 〈◊〉 him thus saith Iehovah Send away my people that they may serve mee Else if thou wilt not send away my people behold I will send a mixed swarme upon thee and upon thy servants and upon thy people and into thy houses and the houses of the Egyptians shall be full of the mixed swarme and also the ground where on they art And I will marvellously sever in that day the land of Go 〈…〉 upon which my people standethy that there shall 〈◊〉 mixed 〈◊〉 there to th◠〈◊〉 maist 〈…〉 that I am Iehovah in the 〈◊〉 of the 〈◊〉 And I will put a 〈◊〉 de 〈…〉 people and 〈◊〉 by people 〈…〉 all 〈…〉 be And Iehova◠did 〈…〉 there came a heavie 〈…〉 I the house of Pharaoh and the house of 〈…〉 into all the land of Egypt 〈◊〉 land was corrupted by reason 〈…〉 Pharaoh 〈…〉 and sayd 〈…〉 the land And Moses said 〈…〉 to doe 〈…〉 shall 〈…〉 shall 〈…〉 of the Egypt 〈…〉 〈…〉 not 〈◊〉 us We will goe three dayes
contemptible thing in them nor evill name And generally able men are such as have a strong or couragious 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. Maimony in Sanhedrin chap. 2. S. 7. men of truth the Greeke calleth them just men So in Zach. 7. 9. judgement of truth the Greek there translateth just judgement Againe justice is put for truth in Psal. 52. 5. because these vertues are neere allied So in the Hebrew canons it is explained Men of truth are such as follow after justice for it selfe out of their owne minde doe love the truth and â—â—te violent wrong and flee from all kinde of injustice Maimony in Sanhedrin c. 2. S. 7. covetousnesse or gainâ— 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 gaine of money as Iudg. 5. 19. which the Apostle calleth love of money 1 Tim. 6. 10. The Hebrewes explaine it thus Hating covetousnesse even 〈◊〉 owne Mammon or Riches they hasten not thereto 〈◊〉 〈…〉 greedy to gather riches for whose hasteneth 〈…〉 h want shall 〈◊〉 upon him Maimony 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. Vnto the foure properties here 〈…〉 ed we may adde three â—â—oe which are na 〈…〉 Deut. 1. 13. Wise â—â—en and understanding and knowne under which seven all other vertues and good qualities are implyed The Hebrew Doctors say of the most inferiour magistrates whom they call the Court of three men there must be in every one of them these seven things wisedome meeknesse the feare of God hatred of MaÌ„mon love of the truth love of their fellow creatures that is of other men and that they be men of good name Maimony in Sanhedrin c. 2. S. 7. See Num. 11. Deut. 1. and 17. rulers or princes captaines of thousands in Greeke Chiliarchs such we English Chiefe Captaines Acts 21. 31. 32. Revel 6. 15. as the next Centurions Vers. 22. at all time alwaies ready to heare the causes brought the Greeke saith every houre But the Sabbaths and feast daies were excepted from these as from all other civill affaires Levit. 23. 3. 7. 8. 21. c. and by the Iewes canons the evening before the Sabbath was also excepted from such judgments notwithstanding this generall speech at all time Maimony in Sanhedrin c. 11. S. 2. and 3. And they used in Israel as hee there sheweth in Sanhedrin c. 3. S. 1. the lesser courts to sit from morning prayer till the sixt houre of the day that is till noone and the greater court sate 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. 1â— Vers. 23. to stand that is to endure come to 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 Iudg. 7. 7. and 9. 55. and 19. 28. 29. Vers. 25. Moses chose by the peoples consent 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 himselfe as Gen. 12. 1. And by Num. 10. 29. 32. it appeareth that Moses earnestly requested his comming againe to guide the people CHAP. XIX 1 The people come to Sinai 3 God calleth Moses up into the â—ount and by him propoundeth unto Israel the keeping of his covenant 8 The peoples answer that they would doe all is returned to the Lord. 10 The people are sanctified against the third day 12 The mountaine is bounded and must not be touched 16 The fearefull presence of God upon the mount 19 whereat Moses is afraid 21 The people and priests are againe charged not to breake their bounds upon paine of death IN the third Moneth after the going forth of the sonnes of Israel out of the land of Egypt in the same day came they into the wildernesse of Sinai For they had journied from Rephidim and were come to the wildernesse of Sinai and encamped in the wildernesse and there Israel camped before the mountaine And Moses went up unto God and Iehovah called unto him out of the mountaine saying Thus shalt thou say to the house of Iakob and tell the sonnes of Israel You have seene what I did unto the Egyptians and I have borne you upon Eagles wings and brought you unto my selfe And now if hearkning ye will hearken unto my voice and keepe my covenant then yee shall be a peculiar treasure unto me above all peoples for all the earth is mine And you shall be unto me a kingdome of priests and an holy nation These are the words which thou shalt speake unto the sonnes of Israel And Moses came and called for the Elders of the people and laid before their faces all these words which Iehovah commanded him And all the people answered together and said All that Iehovah hath spoken wee will doe And Moses returned the words of the people unto Iehovah And Iehovah said unto Moses Loe I come unto thee in the thicke cloud that the people may heare when I speake with thee and may beleeve in thee also for ever And Moses told the words of the people unto Iehovah And Iehovah said unto Moses Go unto the people and sanctifie them to day to morrow and let them wash their clothes And let them be ready against the third day for in the third day Iehovah will come downe in the eyes of all the people upon mount Sinai And thou shalt set bounds unto the people round about saying Take heed to your selves that yee goe not up into the mountaine or touch the border of it all that toucheth the mountaine shall die the death There shall not a hand touch it but hee shall be stoned with stones or shot through with a shot whether it bee beast or man it shall not live when the sound of the trumpet is drawne long they shall goe up into the mountaine And Moses went downe from the mountaine unto the people and hee sanctified the people and they washed their clothes And hee sayd unto the people Be ye ready against the third day come not yee nigh unto a Wife And it was in the third day when it was morning that there was voices and lightnings and a heavy cloud upon the mountaine and the voice of the trumpet exceeding strong and all the people that was in the Campe trembled And Moses brought forth the people out of the Campe to meet with God and they stood at the nether part
which is their reasonable service Romanes 12. 1. There were five sorts of sacrifices ordinary instituted of God Burnt-offrings commanded here Meat-offrings in Leviticus 2. Peace-offrings in Leviticus 3. Sinne-offrings in Leviticus 4. and Trespasse-offrings in Leviticus 5. 15. c. a male so must all burnt offrings of beasts bee verse 10. but the like is not said of the foules verse 14. And by the Iewish canons the fowles might be male or female Maimony in Mis. tom 3. in Maasch hakorbanoth or treat of offring the Sacrifices Chapt. 1. Sect. 8. perfect not having any deformitie want or superfluity of parts without or within nor other corruption The Greeke translateth it without blemish set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet when he saith Cursed be the deceiver which hath in his flocke a male that is a perfect male and voweth and sacrificeth unto the Lord a corrupt thing Malac. 1. 14. It figured Christs perfection in himselfe and ours in him Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honour God with our best things and to serve him with a perfect heart 1 Chron. 28. 9. at the doore within the court where the Altar was vers 5. see this law explained in Leviticus 17. 3. 4. c. As it was the way of honour unto God for the Offerer to bring his sacrifice himselfe unto the Sanctuary and not to send the Priest to take a beast out of his house and offer it for him so the doore might also lead them unto Christ who saith I am the doore of the sheepe Iohn 10. 7. by whom wee enter into the holy place Heb. 10. 19. 20. His body was the true Tabernacle and Temple called a greater and more perfect tabernacle which the Lord pitched not man Heb. 9. 11. and 8. 2. Ioh. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle Ephesians 2. 21. 22. for his favourable-acceptation or for acceptation of him that hee and his offering may bee favourably accepted of God This sense both the Greeke and Chaldee versions yeeld also the old Latine and the promise in verse 4. confirmeth it and the like phrase in Leviticus 23. 11. is so interpreted of all the contrary whereof is in Ieremy 6. 20. Your Burnt-offrings are not to favourable-acceptation that is they are not acceptable And the Apostle exhorteth present your bodies a living sacrifice holy acceptable unto God Romans 12. 1. Some take the words of this Law here to meane according to the good will of him that offereth that he should not sacrifice to God by compulsion but of his owne voluntary will for God loveth a chearfull giver 2 Corinth 9. 7. In the former sense it taught men to offer in the faith of Christ without which it is unpossible to please God Hebrewes 11. 6. and by faith Abel offred unto God a more excellent sacrifice then Cain Hebr. 11. 4. Vers. 4. shall lay his hand or impose his hand and by hand seemeth to be meant his hands as else-where is expressed Leviticus 16. 21. The man that brought the offring was to lay or impose hands himselfe upon it while it was alive thereby disburdening himselfe of sinne and laying it upon the sacrifice Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to bee slaine for him The Hebrew Doctors say All oblations of beasts which a particular person offreth either of debt or voluntarily hee layeth hands on them whiles they are alive except it bee the first-borne and the tithe and the Passeover All doe impose hands excepting the deafe the foole and a childe and a servant and a woman and the blinde and the stranger Neither may a messenger impose hands for there is no imposition but by the owners as it is written AND HEE SHALL LAY HIS HAND not his wives hand nor his servants nor his messengers Five that bring one sacrifice all doe lay hands upon it one after another not all together Who so dyeth and leaveth oblations burnt-offring or peace-offrings his heyre is to bring the same and lay hands upon it c. There is no imposition of hands on the sacrifices of the Congregation save two on the scape Goat Leviticus 16. 21. and the Sinne-offring Leviticus 4. 15. They lay on no hands but in the court if they doe it without the court they must lay on hands againe within And in the place where they impose hands they kill it And the killing is immediately after the imposition And hee that imposeth must doe it with all his might with both his hands upon the head of the beast not upon the necke or sides and nothing may bee betweene his hands and the beast Hee layeth his hands betweene the two hornes and confesseth upon the sin-offring the iniquity of sinne and upon the trespasse-offring the iniquity of trespasse and upon the burnt offring hee confesseth the iniquity of doing that hee should not and not doing that hee ought c Maimony in treat of offring sacrifices Chapt. 3. Sect. 6. 8. 9. c. But as for sacrifices of fowles verse 14. there was no charge to impose hands on them Maimony ibidem Sect. 7. make-atonement or expiate make-reconciliation which is usually meant in regard of mans sinne and Gods wrath for the same Leviticus 4. 20. c. The Hebrew Capper signifieth covering not as with a garment which may easily be taken off but as with plaister that cleaveth Genesis 6. 14. and is applyed to the covering that is the appeasing of an angry countenance Genesis 32. 20. and so for the anger of God which is appeased by the burnt-offring of Christs body for he is the Atonement or Reconciliation for our sinnes Dan. 9. 24. 1 Iohn 2. 2. Heb. 10. 8. 10. Thus the Burnt-offring was for atonement and remission of sinnes Iob 42. 8. to weet generall sinnes and such as often are unknowne to men as Iob offred burnt offrings saying it may be that my sonnes have sinned Iob 1. 5. Whereas for speciall sinnes there was a speciall sacrifice and sinne-offring Leviticus 4. And both the Burnt-offring and Sinne-offring are joyned in Christs offring up of his owne body for us Psal. 40. Hebr. 10. 5. 6. c. Also Burnt-offrings were given in signe of thankfulnesse to God and so betokened a new creature and holy life Psalm 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offring is first taught as being the principall and most common offred daily for the Church and when other sorts of sacrifices were brought this burnt-offring was alwayes one See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Iudg. 20. 26. Vers. 5. he shall kill in Greeke they shall kill meaning the Priests or Levites For whereas it followeth the sonnes of Aaron the Priests shall offer the blood this killing is
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
the Lord. For as men judge not for man but for the Lord 2 Chron 19. 6. so are they to judge according to his judgements Ezckiel 44. 24. which if they be not manifest are to be inquired the cause being brought unto God Exod. 18. 19. So Moses did in other hard cases Numb 27. 1. â—5 and 15. 34. Vers. 14. out of the campe or to a place without the campe because the campe of Israel was holy and all uncleane persons were to be put out of it Num. 5. 2. 3. much more the flagitious lay their hands both to signifie the truth of their testimony and that his blood should be on his owne head Wee finde not this rite of imposing hands commanded for any other malefactors and the Hebrewes hold it to bee peculiar unto this sinne All the witnesses and the Iudges every one lay their hands on the blasphemers head and say unto him Thy blood be upon thine head for thou hast occasioned it unto thy selfe And of all that are killed by the Synedrion there is none upon whom they impose hands save the blasphemer onely Levit. 24. 14. Maimony treat of Idolatrie chap. 2. sect 10. Vers. 15. Anyman or Every man Hebr. Man man which Targum Ionathan expoundeth yong man or old man Vpon this particular occasion a generall law is here given for punishing of blasphemers beare his sinne that is the punishment due for his sinne Vers. 16. blasphemeth in Chaldee expresseth in Greeke nameth see vers 11. 〈◊〉 name of Iehovah Hereupon some of the Heb ewes gather that the blasphemer is not to be stoned unlesse he expresse that sacred name IEHOVAH but the wiser of them justly mislike that restraint though themselves doe overmuch restraine it There be some that expound it that he is not guiltie of death save for the name IHVH that is Iehovah but I say that for Adonai â—lsa that is LORD he is to be stoned saith Maimony treat of Idolatrie chap. 2. sect 7. And they are long since come unto this that they hold the name of Iehovah unlawfull to be pronounced in 〈…〉 ading of the scripture or otherwise except in the Sanctuarie when the Priest blessed the people according to the Law in Numb 6. 23. 27. there they say he pronounced the name as it is written with IHVH but out of the Sanctuarie they pronounced it Ad 〈…〉 for they mentioned not the name as it is written but in the Sanctuarie onely And after that Simeon the just was dead the Priests ceased from blessing by the name as it is written IHVH though it were in the Sanctuarie to the end th 〈…〉 man should learne it which was not of good esteeme 〈◊〉 meet for to learne it And our first wife men 〈◊〉 not learne it their disciples or their children 〈◊〉 were meet or honest save once in seven 〈◊〉 Maimony treat of Prayer chapter 14. section 10. By this it appeareth that this custome was taken up of themselves not commanded of God the sanctifying of whose name standeth not in letters and syllables but in faith and obedience Numb 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb 6. blasphemeth the name see verse 11. the Greeke translateth nameth the name 〈◊〉 the Lord meaning with blasphemie and cursing as did this Egyptians sonne Vers. 17. shall smite that is as the Chaldee translateth shall kill See the notes on Gen. 14. 17. soule that is life see Gen. 19. 17. and 37. 21. and for putting murtherers to death see Exod. 21. 22. shall surely be put to death or shall bee put to dye the death and Targum Ionathan explaineth it 〈◊〉 be killed with the sword Vers. 18. the soule of a beast that is the life of it which the Greeke explaineth thus hee that sm 〈…〉 a beast and it dye soule for soule or life for l 〈…〉 that is one living beast for another as oxe for oxe sheepe for sheepe and the like Vers. 19. so shall it be done by the Magistrate according to the rigour of justice except he buy it off with money For unlesse it were mu 〈…〉 which God forbade to bee bought off with any ransome Numb 35. 31. the Hebrewes hold 〈◊〉 blemishes and hurts might be redeemed with money Which seemeth also to be warrantable by the Law in Exod. 21. 18. 19 And for that in some cases it could hardly be done or not at all For if a man had smitten his neighbour on the eye and made him lose halfe or a fourth part of his sight 〈◊〉 if a blinde man had smitten out another mans eye how should the like bee done againe unto him The Hebrew canons say He that hurteth his neighbour is bound to pay unto him five things to weet 〈◊〉 his dammage and for the paine and for his healing 〈◊〉 for his resting from his affaires and for the s 〈…〉 and these five things must all bee recompenced with 〈◊〉 best of his goods How for the dammage If he 〈◊〉 cut off his neghbours hand or his foot they looke on him as if he were a servant to bee sold in the maâ—ket him much he was worth and how much he is worth 〈◊〉 and what is abated of his price hee must pay 〈◊〉 〈◊〉 〈◊〉 EYE FOR EYE which wee have b 〈…〉 〈…〉 got to be meant of paying for it with his goods That what is said in the Law Levit. 24. 20. As he hath given a blemish upon a man so shall it be given upon him 〈◊〉 not meant that he should be hurt as his neighbour 〈◊〉 hurt c. Maimony â—om 4. in Chobel chap. 1. sect 1. 2. 3. See also the annotations on Exod. 21. V. 10. Breach for breach Targum Ionathan saith The price of baâ—ach for breach the price of an eye for 〈◊〉 eye c. As there are severall sorts and degrees of hurts and blemishes so were the penalties rated which the Hebrewes lay downe thus Her that cutteth off his neighbours hand or foot or finger 〈◊〉 smiteth out his eye payeth the five things for his dammage for his paine for his healing for his resting and for his shame If he smite him on the hand and it swelleth after it prove well againe he payeth foure things for his paine for his healing for his resting from his worke and for his shame If he smite him on the head and it swelleth he payeth three things for the paine for the healing and for the shame If hee smite him on a place which is not seene as on his backe he payeth two things for the paine and for the healing If the smite him with a cloth that is in his hand or the like thing he payeth one thing for the shame onely So hee that shaveth off the hayre of his neighbours head payeth but for the shame onely for it will grow againe c. Maim in Chobel c. 2. s. 2. 4. upon a man The Hebrew Adam signifieth man and woman Gen. 5. 2. all man-kinde of what sort soever and so this
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâ—b 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâ—s or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâ—chor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
she is defiled for upon testimony 〈◊〉 〈◊〉 â—he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Ioâ— 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not dâ—filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a jâ—alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow â—pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications Hâ—s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and â—mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah â—â—vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the gravâ— the coâ—les thereof are coâ—les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself â—xod 20. 5. Paul was jealous for the Corinthians fearing leâ—t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her bâ—l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whoÌ„ God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might
who c. this is an earnest wish as would God or the like the word and setteth forth the earnestnesse of his passion as Act. 23. 3. Psal. 2. 6. his spirit that is the gifts of his spirit as the Chaldee saith his spirit of prophesie So Paul wisheth that all the Church could prophesie and saith Follow after loue and zealously desire spirituall gifts but rather that ye may prophesie 1 Cor. 14. 1. Verse 30. gathered that is gat himselfe or at the Greeke saith departed the Elders who were authorised of God to be of the high Councell or Synedrion with Moses and his assistants and thus they differed from those inferiour Magistrates which had beene appointed before by Iechroes advice Exod. 18. 21 25. And as then all hard causes were brought unto Moses Exod. 18. 26. so after this such causes were brought to the high court or Synedrion first ordained here This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin c. 1. and Maimony in Sanbedrin c. 5. thus They set up no King but by the mouth of the Senate of 71. Elders neither make they any lesser Synedrion for every tribe and for every citie but by the Senate of 71. Neither judge they a whole tribe revolted to idolatry nor a false Prophet nor the high Priest in judgement of life and death but by the great Synedrion But money-matters are judged by the Court of three Iudges Likewise they make or judge no elder rebellious Deut. 17. nor any citie drawne 〈◊〉 to idolatrie Deut. 13. neither cause they the suspected woman to drinke the bitter waters Nam 5. but in the great Synedrion Neither doe they adde unto or in Large the Citie or the Courtyard neither goe they forth to permitted warre c. whereof see the notes on Deut. 20. 1. but by the great Synedrion as it is said in Exod. 18. 22. every great matter they shall bring unto thee Verse 31. a wind God made an East wind to passe forth in heaven and brought on a South wind by his strength Psal. 78. 26. brought Quailes such fowles as he had fed them with before in Exod 16. 13. them now God againe brought swiftly and as with violence which the Chaldee translateth made to flie let them fall or spred them abroad so this word is Englished in 1 Sam. 30. 16. two cubits Sol. Iarchi saith they flew so hie as against a mans heart that he was not toyled in getting them either by reaching hie or by stooping low Verse 32. ten homers or ten heaps as the Chaldee translateth for the Hebrew homer sometime signifieth an heape as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels Ez. 45. 11. the w ch measure is called also a Cor. Eze. 45. 14. so Targum Ierusalemy interpreteth it here Thus also the Greek translateth it ten Cors for of the Hebrew Cor the Greeke Coros in Luk. 16. 7. Latine Corus are derived And Chazkuni here explaineth it ten homers there are in an homer thirtie Seahs or Pecks so ten homers containe three hundred Seahs loe he that gathered least had every day ten Seahs Of the Seah or Pecke see the notes on Gen. 18. 6. This abundance of fowles was miraculous whereupon it is said God rained flesh upon them as dust and feathered fowles as the sand of the seas Psal. 78. 27. And with these they filled their greedy lust seeding themselves without feare as Iude verse 12. though the Lord had threatned to punish them verse 20. Verse 33. not yet cut off to wit from their mouth that is not taken from them which the Greeke translateth before it that is the flesh failed Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth that is taken away from you Or by cutting may be meant chewing The Psalmist alleaging this saith They were not estranged from their desire the meat was yet in their mouth when the anger of God came up against them c. Psal. 78. 30 31. And here Chazkuni observeth how they were plagued of God after that he had sufficed all of them with flesh that men should not say hee had not plagued them but because he was not able to suffice them all with flesh a very great plague or veâ—â—ment great smiting Abr. Ezra writeth that it was the pestilence God gave-them their request when they lusted for flesh but sent leannesse into their soule Psal. 106. 14 15. The anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel Psal. 78. 31. Verse 34. hee called meaning Moses called and by the name of the place left a memoriall of their sinne and punishment for a warning to them after Deut. 9. 22. and to us that we should not lust after evill things as they lusted 1 Cor. 10. 6. Or as the Greeke translateth it the name of the place was called see verse 3. Kibroth hattaavah that is as the Greeke expoundeth it Graves or monuments of lust Where lust may be used for the men that lusted as circumcision in Rom. 2. 26. is for men circumcised Pride for the proud man Ier. 50. 31 32. Psal. 36. 12. and many the like See the notes on Gen. 45. 7. Vers. 35. were in Hazeroth or Chatseroth in Greeke Aseiroth here they were that is abode or continued as Daniel was that is continued Dan. 1. 21. and they were that is continued there Ruth 1. 2. The cause of which abode was a new trouble which Moses sister and brother raised against him Num. 12. CHAP. XII 1 Marie and Aaron speake against Moses about his wife and office 4 The Lord calleth them all before him justifieth Moses magnifieth his office rebuketh the murmurers and departeth in anger 10 Marie is made a Loper Aaron confesseth sinne Moses prayeth God to heale her 14 The Lord commandeth her to be shut out of the campe seven dayes 15 The peoples journey is stayed till she was brought in againe then they goe on into Pharan ANd Marie and Aaron spake against Moses because of the Aethiopian woman whom he had taken for hee had taken an Aethiopian woman And they said Hath Iehovah spoken onely indeed by Moses hath he not spoken also by us And Iehovah heard it Now the man Moses was very meeke above all the men which were upon the face of the earth And Iehovah said suddenly unto Moses and unto Aaron and unto Marie Come out ye three unto the Tent of the Congregation and they three went out And Iehovah came downe in the pillar of the cloud and stood in the doore of the Tent and called Aaron and Marie they two came forth And he said Heare now my words If there shall be a Prophet among you I Iehovah will make my selfe knowne unto him in a vision I will speake unto him in a dreame My servant Moses is not so he is faithfull in all mine house Mouth to mouth
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌ„ces to superstitioÌ„ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu 〈…〉 Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g 〈…〉 out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâ—e that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ— of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâ—ely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ— 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth â—â—t what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
by his spirit for that is it which cleanâ—eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the â—ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the tâ—nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the tâ—nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for lâ—e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Maâ—m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportioÌ„ that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and â—â—nes Maim in Tumath meth c. 2. s. 3â— or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law NuÌ„ 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutioÌ„ by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectioÌ„ until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt â—eâ—â—er of purification for sin Hebr. of the burning of â—â—nne that is of the Sin-offering the heifer that
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ— abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is 〈…〉 as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi 〈…〉 Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples â—â—ther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites â—ll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But â—â—der this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. 〈◊〉 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola 〈…〉 but 〈…〉 the gate of the citie wherein he served the Id 〈…〉 and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â—0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and â—lague which the Chaldee translateth plague of leprosie and plague of leprosie wherein â—here might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ— they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat 〈…〉 of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see 〈◊〉 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for 〈◊〉 c. 2 Chr. 19. 8 9. 10. And there were seâ— thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers 〈◊〉 or unto the Iudge by the iudge is understood the high conncell or
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not