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
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
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.
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
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
in Iesudei hatorah chap. 3. sect 8. The name of the Sunne is spiritually applied unto Christ Mal. 4. 2. whose face appeared like the Sunne shining in his strength Rev. 1. 16. ac whose death this created Sunne was darkned at noon day for the space of three houres Amos 8. 9. Mar. 27. 45. with him this spirituall Sunne his Church is cloathed Revel 12. 1. and shall shine also as the Sun in the kingdome of heaven Mat. 13. 43. lesser or little light that is the Moone called in Hebrew of her faire whitenesse Lebanah Song 6. 9. and of refreshing the earth with her coole influences Iaroach Deut. 33. 14. starres which also are for to rule the night Psal. 136. 6. called starres of light Psal. 148. 3. Of these some are fixed other some wandring starres or planets whereunto unstable men are compared Iude verse 13. The starres differ one from another in glory 1 Cor. 15 41. and are not for man to number Genes 15. 5. but GOD counts their number and calleth them all by names Psalm 147. 4. and with them he hath by his spirit garnished the heavens Iob 26. 13. Some of the starres or constellations have names in holy scripture as Ash Cosil Cimah and Mazzaroth or Mazzaloth Iob 9. 9. and 38. 31. Amos 5. 8. 2 King 23. 5. which wee call by other names Arcturus Orion Pleides Planets and Signes in the Zodiake They might well bee Englished water-starres winter-starres Thunder-starres and the like for by their rifing and influences stormes tempests faire and pleasant weather c. doe proceed by the disposition of God Consider those places Iob 38. Am. 5. Verse 17. set Hebr. gave them which word is often used for setting or putting as I have given my spirit Esa. 42. 1. that is I have put it Math. 12 18. It signifieth also a firme setling as thou hast giuen thy people 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written thou hast confirmed thy people Accordingly David sayth that God hath firmly constituted the Moon Stars Psal. 8. 4. Of the Stars with their orbes and sphaeres the Hebrew Doctors write thus The sphaeres are called Heavens and the Out-spred firmament c. and there are nine sphaeres that which is nearest unto us is called the sphaere of the Moone and the next above it is the sphaere wherein is the Starre called Cocab or Mercurie And the third sphaere is that wherein Nogah or Venus is The fourth sphaere hath in it the Sunne the sift Maadim or Mars the sixt hath in it the starre Tsedek or Iupiter the seventh Shabthat or Saturne and the eighth sphaere hath in it all the other starres that are seene in the firmament The ninth sphaere is that which turneth about every day from the east to the west and it compasseth all ronâ—â— about c. The starres that are all in that one 〈◊〉 sphaere although they be one above another yet because the sphaeres are pure and cleare as chrystall and as Saphire therefore the starres in the eighth sphaere are seene underneath the first sphaere c. None of the sphaeres are either light or heauy or coloured redl or blacke or of any other colour and whereas wee see them of a blew colour it is onely to the appearance of the eye by reason of the height of the ayre Also they have neither tast nor smell because these accidents have no place but in bodies that are beneath them Maimony in Misn. treat Iesudei hatorah chapt 3. sect 1. 3. V. 18. over the day or as the Greeke translateth to rule the day for by their successive courses the light is dispensed of God unto the world by day and by night Ier. 31. 35. Vers. 20. the moving thing or as the Greeke translateth creeping things But the Hebrew Sherets is more large then that which wee call the creeping thing for it conteyneth things moving swiftly in the waters as swimming fishes c. Lev. 11. 10. and on the earth as running weasels mise c. Lev. 11. 29. and fowles also flying in the ayre Levit. 11. 29. Moving things in the waters there are innumerable one argument of Gods praise in Psalm 104. 25. Soule named in Hebrew nephesh of breathing and the scriptures apply this word not onely to mankinde but to all creatures that live and the breath of them as here and in Iob 41. 21. The Hebrewes say The soule of all flesh is the forme thereof which God hath given thereunto Maimony in Iesudei hatorah chap. 4. sect 8. V. 21. Whales or Dragons the Hebrew Tannin is used for both These are the greatest creatures in the waters one kinde of them called Levjathan is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights Ion. 1. 17. And humane writers testifie that into the riuer of Arabia there have come Whales 600. foot long and 360. foot broad Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales These Whales and Dragons are used in Scripture to signifie great Princes Psal. 74. 13. Ezek. 29. 3. creeping The Hebrew remes which hath the name of treading is also largely used for things creeping on the earth or swimming in the waters Levit. 11. 44. 46. Gen. 1. 25. V. 22. Blessed that is gave power to conserve their kinde by generation and to increase unto many for so the word blessing is often applied unto multiplication Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used for Gods gracious giving of all good things earthly or heavenly Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God that is called blessing also see Gen. 14. 19. 20. V. 24. cattell in Greeke it is translated foure-footed beasts The Hebrew Behemah is generally all beasts of the greater sort whereof the Elephant is called Behemoth Iob 40. 15. The Apostle once translateth it in Greeke Therion which properly is wilde beast Heb. 12. 20. from Exod. 19. 13. beast or wilde-beast named in Hebrew of life or livelinesse which is most seene in the wilde beasts In Perkei R. Eliezer chap. 11. the Iew Doctors say These that were created out of the earth their soules and their bodies were of the earth and when they dye they returne to the place where they were created as it is sayd in Psal. 104. 29. thou takest away their spirit they dye â—and another Scripture saith Eccles. 3. 21. and the spirit of the beast that goeth downward to the earth Vers. 26. Let us This is meant of the three in heaven the Father the Word and the holy Spirit which three are one 1 Iohn 5. 7. Hereupon hee is called God our makers Iob 35. 10. Psal. 149. 2. After the world was made and garnished the holy Trinity mentioneth the making of man the excellentest creature under heaven he is fearfully and marvellously made Psal. 139. 14. Man or earthly man in Hebrew Adam so called of Adamah that is
Citie but the Greeke translateth it a Country and Stephen in Act. 7. 4. saith the land of the Chaldeans And the Chaldees being idolaters in likelihood consecrated and named this place unto and of the Fire which they had seene to come downe from heaven upon the Fathers sacrifices as is noted on Gen. 4. 4. and whereof they were wont to light lamps for to keepe the fire which thereupon they called Orimasda lights of grace So other heathens after used to honour fire as Qu. Curtius b. 4. saith of Darius that he called upon the sacred and eternall Fire Or it might be a place of sacrificing in Chaldea as God had his Vr that is Fire in Sion and Fornace in Ierusalem Esay 31. 9 So the Ierusalemy paraphrast calleth it here the fiery fornace of the Chaldees Chaldees or Chaldeans called in Hebrew Chasdim and s tunred into l maketh Chaldim the holy Ghost in Greeke whom wee follow calleth it so Chaldees Act. 7. 4. And because they much used Astrology therefore in time it was common for Astrologers to be called Chaldeans as in Dan. 2. 2. 4. 5. Vers. 29. Sarai she was daughter of Abrams father though not of his mother Gen. 20. 12. her name was changed to Sarah as Abram also was named Abraham see Gen. 17. 15. 5. daughter of Haran by this also it appeareth that Haran was eldest of the three brethren And this Milcah or Melcha as the Greeke writeth her was grandmother to Rebecca Isaaks wife Gen. 22. 20. 23. Ischa in Greeke Iescha the Iewes thinke this was Sarai and that she had two names and was said to be daughter of Tharah Gen. 20. 12. as being his grandchild Vers. 31. Tharah tooke Abraham It appeareth by Ios. 24. 2. that these fathers were fallen to idolatry and served other gods in Chaldea or Mesopotamia and there the God of glory appeared to Abram and said Come thou forth from thy land and from thy kinred and come into the land which I will shew thee Act. 7. 2. 3. whereas therefore Tharah here tooke Abram c. it seemeth Abram acquainted his father with this oracle of God and that Tharah repenting consented also to goe out and is for it made as principall in the journey with them that is with Tharah and Abram whom Moses by this word them implyeth to be author under God of this removall towards Canaan agreeable to Stephens narration Act. 7. as is before noted Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram And his faith is particularly commended Heb. 11. 8 dwelt or seated there that is dwelt in Charran as Act. 7. 2. where Abram got substance and made soules Gen. 12. 5. and tarried there till his father Thara dyed Act. 7 4. whos 's old age seemeth to be the cause of their staying in that place And this Charran was in the land of Chaldea also and not farre from Vr wherefore God againe called Abram thence Gen. 12. 1. And although there was a nearer way from Vr to Canaan then to goe by Charran as in the maps of those countries may be seene yet because the neerest way was most dangerous and troublesome God led them about by an inhabited and safe way providing so for their infirmities as hee did the like after for Abrams children in Exod. 13. 17. 18. CHAP. XII 1 God calleth Abram to goe into another land 2 promiseth to blesse him and in him all families of the earth 4 Abram departeth with Lot from Charran to Canaan 6 He journeyeth through the Land 7 which is promised him in a vision and there he buildeth Altars 10 Hee is driven by a famine into Aegypt 11 Feare maketh him say his wife to be his sister 14 For her beauty she is taken into King Pharaohs house 17 but the Lord by plagues compelleth him to restore her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah sayd unto Abram Goe thou from thy land and from thy kinred and from thy fathers house unto the land which I will shew thee And I will make thee a great nation and I will blesse thee and will make thy name great and be thou a blessing And I will blesse them that blesse thee and him that speakeththee-evill I will curse And blessed shall be in thee all families of the earth And Abram went as Iehovah spake unto him and Lot went with him and Abram was seventy yeeres and five yeeres old when hee went-out from Charran And Abram tooke Sarai his wife and Lot his brothers sonne and all their substance that they had gathered the soules which they had made in Charran and they went-out to goe to the land of Canaan and they came to the land of Canaan And Abram passed through the land unto the place of Sechem unto the Oke of Moreh and the Canaanite was then in the land And Iehovah appeared unto Abram and said unto thy seed will I give this land and hee builded there an altar to Iehovah who appeared unto him And hee removed thence unto a mountaine East-ward of Beth-el and pitched his tent having Beth-el Sea-ward and Al East-ward and he builded there an altar unto Iehovah and hee called on the name of Iehovah And Abram journyed going and journying toward the South And there was a famine in the land and Abram went-downe to Aegypt to sojourne there for the famine was heavy in the land And it was when he was come-neere to enter into Egypt that hee sayd unto Sarai his wife Behold now I know that thou art a woman of faire countenance And it will be when the Egyptians shall see thee that they will say this is his wife and they will kill me and thee they will save alive Say I pray thee thou art my sister that it may be well with me for thy sake and my soule shall live because of thee And it was when Abram was entred into Egypt that the Egyptians saw the woman that shee was very faire And Pharaohs Princes saw her and they praised her unto Pharaoh and the woman was taken into Pharaohs house And he did good to Abram for her sake and hee had sheepe and oxen and he asses and men servants and women seruants and shee asses and camels And Iehovah plagued Pharaoh and his house with great plagues because of Sarai Abrams wife And Pharaoh called Abram and said What is this that thou hast done to me Why didst thou not tell mee that she is thy wife Why saidst thou she is my sister and I might have taken her to me to wife and now behold thy wife take her and goe away And Pharaoh commanded men concerning him and they sent away him and his wife and all that he had Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters signifie that here beginnes the third Parashah or Section of the Law which upon Gods first words to Abram is called Lec leca that is Goe thou See before in chap. 6. 9. Vers. 1. sayd
they are essentiall formes created without any materiall sustance or body And whereas the Prophets say they saw an Angel like fire and with wings c. it is all spoken of propheticall vision and by way of darke-parable Also that the Angels are lower and higher one than another not in highnesse of place as when one man sits above another but as we speake of two wise men which excell one another in wisedome that that man is higher then this Likewise that there are tenne names that Angels are called by and accordingly ten degrees of them and the tenth called Men are the Angels which spake with the Prophets appeared unto them in propheticall visions for which cause they are called men as Maimony sheweth in Misneh in Iesudei hatorah chap 2. That there are even ten degrees of Angels the holy Scriptures shew not but degrees there are as the Apostle mentioneth Angels Principalities Powers Thrones Dominions Rom. 8. 38. Col. 1. 16. Howbeit we are warned not to intrude into those things which we have not seene Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe who is the Angel of the Couenant Mat. 3. 1. and of Gods face Esay 63. 1. in whom Gods name is Exod. 23. 20. And this Angel which here found Hagar speaketh as God I will multiply vers 10. and shee calleth him Iehovah verse 13. of Shur that is leading towards Shur which was a City in the wildernesse betweene Canaan and Egypt called the desert of Shur Exod. 15. 22. wherein was scant of waters So that Agar was fleeing into her native Countrey and in this wildernesse her posteritie after dwelt Gen. 25. 18. Vers. 9. humble or submit thy selfe This word is also used for humbling our selves before God with prayer fasting and suffering afflictions as Hest. 8. 21. Dan. 10. 12. 1 King 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse Tit. 2. 9. 1 Pet. 2. 18. so the Law which is Agar mystically is as a seruant to the Covenant of Grace in Christ under which all ought to submit themselves to the justice of God Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply that is I will surely much multiply see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God and propresieth of the many that should be Agars seed both in the flesh and in the allegorie that should seeke for justice by the works of the Law as did the Israelites Rom. 9. 31 32. and 10. 2. 3. 21. Vers. 11. shalt beare or shalt very shortly bring forth The originall word implyeth both the time present and to come noting the soone accomplishment So in Iudg. 13. 7. Ismael that is God hath heard to weet thy affliction This sheweth the effect of the law which was added because of transgressions Gal. 3. 19. and giveth knowledge of sinne Rom. 3. 20. and so causeth wrath Rom. 4. 15. whereby the conscience being afflicted calleth upon God for grace and is heard Rom. 7. 7. 8-24 25. Gal. 3. 24. heard or hearkened unto meaning the praiers made in her affliction as the Chaldee translateth it hath receiued thy prayer Vers. 12. a man like a wild asse or as the Chaldee expoundeth it a wild-asse among men the Greeke saith onely a wild man This was first accomplished in Ismaels person who dwelt in the wildernesse as a salvage and was a warlike man Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called Sarkain Saracens that is by interpretation Theeves or Robbers Spiritually this signified the wilde and fierce nature of man which by the law cannot bee tamed but is made more rebellious for when the commandement commeth sinne reviveth and worketh death in us by that which is good that sinne by the Commandement might become exceeding sinfull Rom. 7. 9. 13. The wild asse liveth in the wildernesse and mountaines is a beast of an untamed nature and unserviceable to man Iob 39. 8 9 10 11. therefore the Prophet likeneth rebellious Israel to a wild asse Ier. 2. 24. and the nature of the wilde asse is opposed as signifying our unregenerate estate to the nature of a man in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel Phere Adam a Wild-asse Man so Israel on the contrary are named by the Prophet Tson Adam Sheep for men or Men like a Flocke Ezek 36. 37. 38. to signifie our renewed nature in Christ whose Sheep weare by faith and obedient to his voyce Ioh. 10. 3. 16. Mahomet the false Prophet of the Turkes and curse of the world he had his generation from this wild-asse Ismael against all or against every man it meaneth warres and fighting before that is neere unto and in the sight of his brethren see Gen. 25. 18. Vers. 13. Iehovah the Angell is so called which seemeth to intimate this to bee no creature but Christ himselfe who is called an Angel as is noted on vers 7. The Chaldee translateth it she called on the name of the Lord and Thargum Ierusalemy saith shee prayed in the name of the word of the Lord that was revealed to her and said Blessed art thou ô God c. God that seest me or God of sight of vision which is more generall as the Chaldee paraphraseth the God that seest all Gods seeing is often mentioned in respect of afflictions as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend from the Angels speech in vers 11. here seene The Greeke translateth for I have openly seene him that appeared unto me In this sense she magnifieth Gods mercy for letting her have so cleare a sight of him which is more then the hearing of him Iob 42. 5. and so here in the desert is opposed to her master Abrams house where visions were more usuall Or by seeing may be meant the discerning of her evill plight and her reviving after affliction as in 1 Sam. 14. 29. so the Chaldee translateth Loe I doe beginne to see after that hee appeared unto me Or seeing may meane living after the sight of God whereat men were afraid they should die Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne elsewhere seemeth to signifie living Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me or after the vision Vers. 14. was called Hebr. he called that is everie one not restraining it to any one person This the Scriptures elsewhere manifest as hee called 2 Sam. 5. 20. is by another Prophet written they called 1 Chron. 14. 11. and they had anointed David 2 Sam. 15. 17. that is David was anointed 1 Chron. 14. 8. they buried him 2 Chron. 9. 31. that is he was buried 1 King 11. 43. they brought children Mark 10. 13. that is children were brought Mar. 19. 13. and many the like See Gen. 2.
Gen. 10. 23. and againe Vz of Seir in Edoms country Gen. 36. 28. Buz in Greeke Baux of him came that learned yong man Elihu Iob 32. 2. Buz dwelt by his elder brother Vz in Arabia Ier. 25. 20. 23. 24. Kimuel in Greeke Kamouel of Aram the Greeke saith of the Syrians There was an Aram before of Sem Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria and Syrians as Mizraim is Aegypt and Cush Ethiopia Vers. 22. Kesed or Cesed in Greeke Chazad Chazo in Greeke Nazais Pildash in Greek Phaldese Iidlaph in Greeke Iledaph Vers. 23. Bethuel in Greeke Bathouel of whom see after Gen. 24. 15. Rebekah or Rebekka in Hebrew Ribkah she became wife to Isaak Abrahams sonne Gen. 24. 15. 67. And for that cause chiefly is this genealogy here set downe Vers. 24. his concubine to weet Nachors concubine The Hebrew Pilegesh whereof the Greeke Pallakis and Latine Pellex is borrowed which we call a Concubine signifieth an halfe wife or a divided and secondary wife which was a wife for the bed and thereby differing from an whore but not for honour and government of the family as King Solomons wives were Princesses but his concubines not so 1 King 11. 3. neither had their children ordinarily any right of inheritance but had gifts of their father as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham yea and Keturah his second wife is called a concubine Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob Gen. 35. 22. And many other men of note had also concubines as Caleb 1 Chron. 2. 46. 48. Manasses 1 Chron. 7. 14. Gedeon Iudg. 8. 31. David 2 Sam. 5. 13. Solomon 1 King 11. 3. Roboam 2 Chron. 11. 21. and among the heathens as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say wives were taken in Israel by bils of Dowry and solemne espousals but concubines without either of both Maimony treat of Kings ch 4. S. 4. So among the Gentiles as appeareth by that saying in the Poet lest this report goe of mee that I have given thee mine owne sister rather for a concubine then in way of matrimony if I should give her without a dowrie Plautus in Trinumm Likewise among the Greekes the Oratour saith wee have concubines for daily concubineship or use of the bed and wives for to bring us forth children legitimate and faithfully to keepe the things in the family Demosthenes in Orat. against Neaera Tebach in Greeke Tabec of him and his brethren wee find no mention in other Scripture Tachash in Greeke Tochos Maacah in Greeke Mocha CHAP. XXIII 1 The age and death of Sarah for whom Abraham mourneth 3 and purchaseth of the sonnes of Cheth a place for her buriall 10 which Ephron would have given him 13 but Abraham would not receive without giving the full price 17 So the field and cave in Macpelah becommeth Abrahams possession and there he burieth Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd the life of Sarah was a hundred yeeres and twenty yeeres and seven yeeres these were the yeeres of the life of Sarah And Sarah dyed in Kirjath-Arba the same is Chebron in the land of Canaan and Abraham came to mourne for Sarah and to weepe for her And Abraham stood-up from before his dead and spake unto the sonnes of Cheth saying I am a stranger and a sojourner with you give mee a possession of a burying-place with you that I may bury my dead out of my sight And the sonnes of Cheth answered Abraham saying to him heare us my Lord thou art a Prince of God amongst us in the choise of our buriall-places bury thou thy dead a man of us shall not with-hold from thee his burying place from burying thy dead And Abraham stood-up and bowed-downe himselfe to the people of the land to the sonnes of Cheth And he spake with them saying if it be your mind to bury my dead out of my sight heare me and intreat for me to Ephron the sonne of Zohar And let him give mee the cave of Macpelah which he hath which is in the end of his field for full money let him give it me amongst you for a possession of a burying-place And Ephron was sitting amongst the sonnes of Cheth and Ephron the Chethite answered Abraham in the eares of the sonnes of Cheth of all that went in at the gates of his citie saying Nay my Lord heare me the field I give thee and the cave that is therein I give it thee in the eies of the sonnes of my people give I it thee bury thy dead And Abraham bowed-down himselfe before the people of the land And he spake unto Ephron in the eares of the people of the land saying But if thou wilt give it I pray thee heare mee I will give the money of the field take it of me and I will bury my dead there And Ephron answered Abraham saying unto him my Lord heare me the land is worth foure hundred shekels of silver betweene mee and thee what is that and bury thy dead And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had spoken of in the eares of the sons of Cheth foure hundred shekels of silver currant with the merchant And the field of Ephron which was in Macpelah which was before Mamree was made-sure the field and the cave which was therein and everie tree which was in the field which was in all the border thereof round about Vnto Abraham for a purchase in the eies of the sons of Cheth with all that went-in at the gates of his citie And afterward Abraham buried Sarahs his wife in the cave of the field of Macpelah before Mamree the same is Chebron in the land of Canaan And the field and the caue which was therein was made sure to Abraham for a possession of a burying place by the sons of Cheth Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah that is The life of Sarah See Gen. 6. 9. Vers. 1. the life in Hebrew lives see Gen. 2. 7. This speciall honor hath Sarah our mother above all women in the Scripture that the number of her yeeres is recorded of God Eve was the mother of all living Gen. 3. 20. and Sarah is mother of al the faithfull 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 yeeres and before her departure from Charran 65. in all 127 yeeres Vers. 2. Kirjath Arba that is the citie of Arba. as the Greeke translateth it called also Chebron see Gen. 13. 18. came or went-in namely into Sarahs tent wherein she dwelt and dyed for Abraham had many tents as had Lot Gen. 13. 5. and one speciall for Sarah Gen. 24. 67. and 18. 6. to weepe Sarah also is the first for whose death mourning and weeping is mentioned another note of honour as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1.
home as Iudg. 5. 24. or being with the sheepfolds as an heirder for shepherds kept in tents Gen. 4. 20. Esa. 38. 12. and such was Iakobs trade and his childrens Gen. 46. 34. Besides that dwelling in tents signified his pilgrimage in the land Heb. 11. 9. Hereupon Iakobs tents are used for the state of the commonwealth of Israel Num. 24. 5. Mal. 2. 12. The Greeke here translateth dwelling in house but the Chaldee saith A minister of the house of doctrine as giving himselfe to religious study and schollership So other of the Hebrew Doctors as in Pirkei R. Eliezer ch 32. it is said After the children were growne the one walked in the way of life the other walked in the way of death Iakob our father walked in the way of life for he dwelt in tents and studied the law all his dayes but Esau the wicked walked in the way of death to kill Iakob Gen. 27. 41. Vers. 28. in his mouth or for his mouth namely his meat as the Greeke explaineth it that is because he delighted to eate of Esaus venison This love for carnall respect continued contrary to the Oracle of God but it was disappointed Genes 27. 4. 33. Vers. 29. pottage or broth Hebr. sod a seething faint with wearinesse as the word implyeth This signified Esaus vaine imployment of his time and strength whereas they that wait on the Lord spiritually faint not Esay 40. 30. 31. but the righteous eateth to the satisfying of his soule Pro. 13. 25. Vers. 30. Let me cast or let me have a draught the Greeke and Chaldee translate it tast It is a word not used but in this place red which in Hebrew is Adom whereupon his name was called Aedom The doubling of the word red and omitting the word pottage noteth Esaus hast and greedinesse increased also by the colour he called or his name was called Aedom that is Red for hee was ruddy when hee was borne vers 25. and now longing for red broth and selling his birthright for it this name was given him as a brand-marke of his greedinesse and profanenesse Vers. 31. this day or even now the Hebr. Cajom As to day is often used for hajom this day as the Greeke here interpreteth it and in vers 23. following So 1 Sam. 2. 16. and 9. 13. 27. 2 Chron. 18. 4. And the Hebrew word for As is often a very affirmation see Gen. 27. 12. firstbirthright The dignity whereof the Law sheweth to be great in that all the first-borne were peculiarly consecrated and given unto God Exod. 22. 29. were next in honour to their parents Gen. 49. 3. had a double portion of their fathers goods Deut. 21. 17. succeeded them in the government of the family or kingdome 2 Chron. 21. 3. and administration of the priesthood and service of God Num. 8. 14. 17. Therefore the first-borne is used for one that is loved and deare to his father Ex. 4. 22. and higher then his brethren Psal. 89. 28. and figured Christ Rom. 8. 29. and true Christians heyres of the kingdome of heaven Heb. 12. 23. This honour Iakob strove to have at his birth but missing then hee seeketh now and obtaineth it The Greeke translateth it plurally firstbirthrights and so doth the Apostle in Heb. 12. 16. Vers. 32. going to dye that is ready or in danger to dye which may bee meant both in respect of his present hunger which could not as he prophanely thought bee satisfied with the title of his birth-right and of his daily danger to bee killed by the wild beasts in the field where hee hunted wherefore serveth or what profiteth as if he should say nothing at all Vers. 33. Sweare to confirme the bargain Heb. 6. 16. and to make it irrevocable Psalm 110. 4. and 15. 4. So by oath he renounced his birthright before God whose name is therfore used in othes Deut. 6. 13. he sold It is recorded in the Iewes canon lawes that the first-borne who selloth the portion of his birthright even before it be parted his sale standeth in force because the firstborne hath part in the birthright before the parting thereof Maimony Treat of Inheritances ch 3. S. 6. Vers. 34. of lentiles a kind of pulse much like to vetches or small pease and but course food so vile an exchange did Esau make of his heavenly dignity that not without cause doth the holy Ghost call him a profane person who for one meales meat sold his first birthrights Heb. 12. 16. It is a tradition of the Hebrew Doctors that Lentiles were wont to be eaten of men in their sorrow and mourning and that Iakob did feed upon Lentiles in mourning and sorrow for that the kingdome and dominion and first-birthright was Esaus Whereupon they also gather that the sonnes of Esau should not fall untill the Remainder of Iakob come and give to the sonnes of Esau food of lentiles with mourning and sorrow and take from them the dominion kingdome and firstbirthright which Iakob bought of him by oath Pirkei R. Eliezer ch 35. eat and drinke This seemeth to intimate not onely a satisfying of his hunger but a carnall secure despising of his honor now sold as in 1 Cor. 15. 32. let us eat and drinke for to morrow wee shall dye went away without shewing any remorse or sorrow for his profane bargaine despised unto this the Ierusalemy Paraphrast addeth that he also despised his portion in the world to come and denyed the resurrection of the dead Thus the Iewes esteemed his fact most irreligious and profane as the Apostle also doth Heb. 12. 16. CHAP. XXVI 1. Isaak because of famine goeth to Gerar 2 God biddeth him not goe into Aegypt but dwell in the land and promiseth him the blessings of Abraham 7 Isaak denyeth his wife 9 Abimelech therefore reproveth him 12 He groweth rich 18 Hee diggeth three wels Esek Sitnah and Rechoboth 23 Abimelech maketh a covenant with him at Beersheba 34 Esaus wives ANd there was a famine in the land besides the first famine which was in the dayes of Abraham and Isaak went unto Abimelech King of the Philistims unto Gerar. And Iehovah appeared unto him and said Goe not downe into Aegypt dwell in the land which I shall say unto thee Sojourne in this land and I will bee with thee and will blesse thee for to thee and to thy seed will I give all these lands and I will stablish the oath which I sware unto Abraham thy father And I will multiply thy seed as the starres of the heavens and will give unto thy seed all these lands and in thy seed all nations of the earth shall blesse themselves Because that Abraham obeyed my voyce and kept my charge my commandements my statutes and my lawes And Isaak dwelt in Gerar. And the men of the place asked of his wife and he said she is my sister for he feared to say my wife left the men of the place should kill mee for Rebekah because shee was of a good
was he when hee interpreted Pharaohs dreame Gen. 41. 46. and nine yeeres after when there had been 7 yeers plenty and two yeeres famine did Iakob with his family goe downe into Egypt Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither Pharez the sonne of Iudas whose birth is set downe in the end of this chapter had two sonnes Ezron and Hamul Gen. 46. 8. 12. Seeing then from the selling of Ioseph unto Israels going into Egypt there cannot bee above three and twenty yeeres how is it possible that Iudas should take a wife and have by her three sonnes one after another and Selah the yongest of the three bee mariageable when Iudas begat Pharez of Thamar Gen. 38. 14. 24. and Pharez bee growne up maried and have two sonnes all within so short a space The time therefore here spoken of seemeth to bee soone after Iakobs comming to Sechem Gen. 33. 18. before that historie of Dinah Gen. 34. though Moses for speciall cause relateth it in this place Iudah or Iudas as the Greeke alwaies nameth him Mat. 1. 2. a man an Adullamite that is an heathen man dwelling in Adullam or Odollam as the Greeke calleth it a citie in the land of Canaan which afterward was given for a possession to the Sonnes of this Iudas Ios. 15. 1. 35. The word man here as in the verse following may be omitted for the sense see Gen. 13. 8. or it may be read a man of Adullam as where one Evangelist writeth The men Ninivites Mat. 12. 41. another writeth The men of Niniveh Luk. 11. 32. Vers. 2. Canaanite the Chaldee translateth it a merchant and so the word is sometime used in Scripture Prov. 31. 24. Iob. 41. 6. but the Greeke here calleth him a Chananaean Shua in Greek Saba but in vers 12. Saua tooke her namely to wife as verse 12. Contrary to his dutie for he should not have maried with such Gen. 24. 3. and 27. 46. and 28. 1. Iudas was now in likelihood about 13. or 14. yeeres of age went in that is lay with her see Gen. 6. 4. Vers. 4. Onan in Greeke Aunan Vers. 5. Selah or Shelah in Greeke Selom so after verse 11. c. he was the Greeke saith she was Chezib a towne called also Achzib which likewise fell to the tribe of Iudah Ios. 15. 44. The Greeke calleth it Chazbi The name hath in Hebrew the signification of lying and to it the Prophet alludeth saying the houses of Achzib shall be Achzab a Lye to the Kings of Israel Micah 1. 14. Vers. 6. to Er or for Er when in likelihood he also was about 14. yeeres of age Thamar or Tamar that is by interpretation a palme tree Song 7. 7. Of what kindred she was the scripture speaketh not but shee became the mother to our Lord Christ according to the flesh Mat. 1. 3. Vers. 7. evill in the eyes that is displeasing The letters in Hebrew of this word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill and of his name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er are the same the order onely changed the like whereof is before in Noes name and Grace Gen. 6. 8. slew him this was very soone after his mariage in his youth So evill doers shall bee cut off Psal. 37. 9. And this judgement on Iudahs first borne is mentioned sundry times Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Iudas Hebr. 7. 14. so God would have no wicked man to be his progenitor Vers. 8. marie her the Hebrew word is not meant of usuall solemnization of mariage but peculiar for marying with his brothers widow and doing that dutie of a kinsman whereof there was a law after given of God according to this case Deut. 25. 5. which law as many other God had made knowne before unto the Patriarchs as this scripture manifesteth The Hebrew Doctors say It is commanded by the Law in Deut. 25. 5. 6. that a man shall marie the wife of his brother by the fathers side if they have beene maried or if they have beene betrothed together if he dye without seed Brethren by the mothers side onely are not counted brethren in this case of marying the brothers wife or for matter of inheritance c. Maimony in Misneh tom 2. in Iibbum and Chalitsah chap. 1. S. 1. 7. See the annotations on Deut. 25. seed a childe which may bee counted thy brothers who is deceased that his name be not wiped away out of Israel Deut. 25. 6. Otherwise excepting this case it was unlawfull for a man to have his brothers wife Levit. 18. 16. and 20. 21. Vers. 9. not be his but stand up with his brothers name as his brothers childe though this was onely for the first borne all the rest should have beene counted his owne Deut. 25. 6. So the Chaldee translateth that the seed should not bee called by his name when or if at any time Whensoever spilled or corrupted which the Greeke translateth shed or spilled An unkinde and most unnaturall fact to spill the seed which by Gods blessing should serve for the propagation of man-kinde and in this man for the propagation of the sonne of God according to the flesh in whom all nations of the earth should be blessed Gen. 22. 18. which made the sinne most impious and hastened Onans speedy death from the hand of God Vers. 11. Remaine or sit dwell a widow so sending her home to her fathers house but without permission to mary another man yet not purposing she should have his sonne for whom hee made her stay This was in him very injurious which God soone chastened him for by the death of his wife and giving him over to incest with his daughter in law By the law in Levit. 22. 13. a widow that had no childe might returne to her fathers house and her estate was as in her youth he sayd in his heart as the Greeke explaineth it lest hee dye meaning I will not give her unto Selah to wife lest he dye also vers 14. An unperfect speech wherof see Gen. 3. 22. and an evill surmise that he had of Thamar as if shee had caused his other sonnes death Vers. 12. the daughter of Shuah the Greek translateth and Saua the wife of Iudas dyed was comforted after mourning for his wives death as Gen. 23. 2. and 24. 57. sheepe shearers At such times they used to have feasts 1 Sam. 25. 8. 11. So hee went to make merry after his mourning his friend the Greeke translateth Eira his shepheard reading for Regneh a friend without vowels Rogneh a shepheard and so in verse 20. but the Chaldee translateth friend and it hath the name in Hebrew of feeding-together and so generally of society friendship neighbourhood Timnath or Thamna a citie in the Philistines country which also befell to Iudahs children for a possession Ios. 15. 57. There Sampson tooke a wife Iudg. 14. 1. c. Vers. 14. wrapped
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
and how after their purification from all their sinnes they should be carefull to serve the Lord in newnesse of life in that place and after that manner which he prescribed the thing Hebr. the word Every man or Any man who-soever Hebrew man man of the house of Israel whereunto the Greeke addeth or of the Proselytes that are adjoyned unto you and so Moses addeth in verse 8. Targum Ionathan explaineth it yong man or old and so in verse 10. and 13. killeth an Oxe or a Bull meaning for sacrifice to God verse 4. 5. for this law concerneth holy things sanctified and meet for the Altar which might not bee killed nor offred as v. 8. but in the Lords Court This is often and instantly commanded Deut. 12. 5. 6. 13. 14. 26. 27. 14. 23. 26. 15. 19. 20. The Hebrew canons say He that killeth holy things out of the court of the Sanctuarie although he offer them not if he doe it presumptuously is guilty of cutting-off Lev. 17. 3. 4. If he kill in ignorance hee is to bring the Sin-offring appointed Maim in Magnaseh hakorbanoth or treat of offring sacrif c. 18. s. 3. Hereby Israel was taught to serve God in Christ only for he is the true Tabernacle Heb. 9. 11. in whom God dwelleth amoÌ„g men by whom al our service and sacrifices are sanctified and made acceptable unto God in his church â—o that none can come unto the Father but by him Ioh. 14. 6. and he is the doore of the sheepe Ioh. 10. 7. 9. The Tabernacle also figured the Church where God requireth his worship to be performed by all his people 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written For in mine holy mountaine in the mountaine of the height of Israel saith the Lord God there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things Ezek. 20. 40. in the Camp which is described in Numb 2. answerable wherto the city Ierusalem was in the ages following as is noted on Exod. 40. 33. Vers. 4. blood that is murder for such corruption of Gods worship is hatefull unto him as blood-shed So in Esa. 66. 3. he saith He that killeth an oxe is as if he slew a man So the Hebrewes as Sol. Iarchi here saith As if hee shed the blood of man for which he is guilty of his life he hath shed blood Targum Ionathan explaineth it thus And it shall be to him as if he had shed innocent blood â—ut-off in Chaldee destroyed so the Greeke that soule shall be destroyed Vers. 5. the face of the field that is the open field see the notes on Levit. 14. 7. As the heathens so the Israelites before the making of the Sanctuary sacrificed every where in the fields high places and mountaines The Hebrewes say Before the Tabernacle was set up the high places were lawfull and the service was by the Firstborne after the Tabernacle was erected high places were unlawfull and the service was performed by the Priests Thalmud Bab. in Zebachim chap. 14. Here Israel is restrained to the Tabernacle but the other nations were not so but might sacrifice other where as did Iob and his friends Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said He that killeth the holy things of the heathens without the Sanctuarie is guilty likewise â—e that offreth them without But it is lawfull for the heathens to offer burnt offrings unto God in every place and he himselfe may offer in an high place which hee hath builded But it is unlawfull for a Iew to helpe him c. for loe we are forbidden to offer without the Court. And it is lawfull to teach them and to learne them how they may offer unto the name of the Blessed God Maim in Maaseh hakorbanoth chap. 19. sect 16. The same liberty which the nations had before the Law wee have now againe spiritually under the Gospell Iohn 4. 21. 24. which God foretold saying My name shall be great among the nations and in every place incense shall be offred unto my name and a pure offring Mal. 1. 11. unto the doore that is into the courtyard see the notes on Levit. 8. 3. of the congregation or of assemblie in Greeke of the testimonie so in verse 9. Verse 6. a savour of rest in Greeke a savour of sweet smel which the Chaldee expoundeth to be accepted with favour before the Lord. Of these words and rites see Levit. 1. 9. Verâ— 7. unto divels as all Iewes and Gentiles did which sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe Exod. 32. at which time they sacrificed unto the idol Act. 7. 41. and so unto the divell as Ieroboams idols are also called Divels 2 Chron. 11. 15. and Antichrists likewise Revel 9. 20. Divels are in Hebrew named here Seghnirim that is rough and rugged as hairy goats because in such shape they sometime appeared like Saâ—yres Esa. 34. 14. or of their hortour and terroâ—â— which they cause unto men for so the word originally signifieth The Chaldee calleth them Shedin of their wasting and destroying the creatures which name Moses after giveth them in Deut. 32. 17. The Greeke translateth unto Vaine things gone a-whoring the Chaldee expoundeth it erred or committed idolatrie which sinne is often called whoredome or fornication see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16. because it violateth the covenant betweene God and his people which is called mariage Hosea 2. 2. 19 20. and 3. 1. Vers. 8. stranger or sojourner in Greeke a proselyte meaning a heathen joyned to the Iewes religion and church so after in vers 10. and 13. shall offer as the sacrifice might not be killed vers 3. so neither might it be offred out of the Sanctâ—ary though it were killed therein Whereupon the Hebrewes say He that killeth the holy things and offreth them out of the Sanctuarie is twise guiltie once for killing and once for offring If he kill within and offer without he is guilty for offring likewise if hee kill without and offer within he is guilty for killing Mâ—â—mony in Maaseh hakorbanoth chap. 18. sect 5. And Sol. Iarchi on Levit. 17. saith the Law speaketh of offring a Burnt-offring to shew that a man is guiltie for burning the pieces of the Sacrifice without the campe as is hee that killeth it without that if one kill and another offer both of them are guilty 〈◊〉 sacrifice to weet of Peace-offrings as the Chaldee explaineth it As by the doctrine of our Saviour in Matth. 23. 19. the Altar sanctified the gift so the Hebrewes understand this Law for sacrifices offred by fire and
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
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.
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
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
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought that is how wonderfull things God hath wrought for them The Greeke translateth it What God shall performe He teacheth that all the valiant acts of Israel should not be done by themselves but by God for them as it is shewed in Psal. 44. 1 2 c. Wherefore it is written Lord thou wilt ordaine peace for us for thou also hast wrought all our workes in us Esay 26. 12. And so the Apostle saith It is God which worketh in you both to will and to doe of his good pleasure Philip. 2. 13. and he which hath begun a good worke in you will performe it untill the day of Iesus Christ Phil. 1. 6. Vers. 24. as a couragious Lion Of these names of Lions see the Annotations on Gen. 49. 9. Of the Lions nature Solomon saith it is strongest among beasts and turneth not away for any Prov. 30. 30. Here the blessing which was specially given to the tribe of Iudah Gen. 49. is applied to all Israel which were in Christ the Lion of the tribe of Iudah Rev. 5. 5. for just men are bold as a Lion Prov. 28. 1. lift up himselfe a signe of stoutnesse courage and Majestie By this and the former rising up is meant the valiant onset which they should make upon their enemies the Canaanites whereof the booke of Iosua is a testimony and under them were figured the spirituall enemies of the salvation of Israel Satan sinne the world c. which the Church of Christ should resist and overcome by faith 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey that is as the Chaldee and Targum Ionathan expound it untill he have killed his enemies Signifying hereby Israels constant fighting of the Lords battels not lying downe or giving themselves rest till they had gotten a full victory This was in part fulfilled in the conquest of Canaan at the end whereof the two tribes and an halfe returned with much riches cattell silver gold c. to divide the spoile of their enemies with their brethren Ios. 22. 3 4 8. And when David having fought the battels of the Lord sang unto his praise I have pursued mine enemies and destroyed them and turned not againe untill I had consumed them 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ against the enemies of our soules whereof it is thus prophesâ—ed And the remnant of Iakob shall be among the nations in the middest of many peoples as a renting Lion among the beasts of the forrest as a young Lion among the flockes of sheepe who if he goe thorow both treadeth downe and teareth in pecces and none can deliver Thine hand shall be lifted up upon thine adversaries and all thine enemies shall be cut off Mic. 5. 8 9. And this spirituall warfare is not like the battels of the world with confused noise and garments rolled in bloud Esay 9. 5. but with the sword of the Spirit which is the word of God Ephes. 6. 17. in much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings by purenesse by knowledge by long-suffering by kindnesse by the holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousnesse on the right hand and on the left c. 2 Cor. 6. 4. 7. For even Christ himselfe wheÌ„ he was called the Lion of the tribe of Iuda appeared like a Lamb as it had been slaine Revel 5. 5 6. and his people for his sake are killed all the day long are counted as sâ—â—epe for 〈◊〉 〈…〉 ghter and yet in all these things are more than 〈…〉 qutrours through him that loved them Rom. 8. 36 37. Vers. 25. Neither cursing curse him in Greeke Neither curse mee him with curses neither blessing blesse him that is neither curse Israel at all nor blesse him at all Here Balaks indignation against Balaam and sinne against God is increased rejecting his owne Prophet resisting the word of the Lord now the second time and when hee could doe no evill to Israel he would hinder them from good Vers. 27. per adventure it will be right in the eyes of God that is it will please God as the Chaldee expoundeth it and so the Greeke saith if it may please God This is Balaks third and last attempt against the Church of Christ in another place as Satan tempted Christ himselfe thrice in three severall places which not succeeding he then left him Matth. 4. 1 11. And whereas before the King supposed that Balaams seeing of the whole multitude was the let why hee did not curse them hee now perceiveth God to be the cause and therefore by sacrifices in a place idolatrous he seeketh to obtaine his favour Vers. 28. the top of Peâ—r the name of a mountaine called in Greeke Phogor and in Chaldee the top of the high-place of Peor where the Moabites used to sacrifice unto their idoll called Baal peor Num. 25. 2. 3. 18. and there they had a temple called Beth-peor or the house of Peor Deut. 3. 29. and neare it was a citie called Beth-peor which the Israelites had taken from King Sihon and it was after given for a possession to the Reubenites Ios. 13. 15 20. In this idolatrous mountaine the King hoping to be heard of God maketh supplication with new altars and sacrifices so continuing the abuse of his religion bent against the wil of God and to the destruction of his people CHAP. XXIV 1 Balaam leaving inchantments prophesieth by the Spirit of God the happinesse of Israel 10 Balak in anger dismisseth him 14 but before his departure he prophesieth of the Starre of Iakob and the distruction of some nations ANd Balaam saw that it was good in the eyes of Iehovah to blesse Israel and he went not as at other times to meet with inchantments but he set his face toward the wildernesse And Balaam lifted up his eies and he saw Israel abiding in tents according to their tribes and the Spirit of God was upon him And he tooke up his parable and said Balaam the sonne of Beor assuredly saith and the man whose eye is open assuredly saith Hee assuredly saith which heard the oracles of God which saw the vision of the Almightie falling and having his eyes uncovered How goodly are thy tents O Iakob thy tabernacles O Israel As the valleyes are they spread forth as gardens by the river side as Lign-aloes-trees which Iehovah hath planted as Cedar trees beside the waters He shall poure waters out of his buckets and his seed shall be in many waters and his King shall be higher than Agag and his kingdom shal be exalted God brought him forth out of Aegypt hee hath as the strengths of an Vnicorne he shall â—at up the nations his distressers and shall breake their bones and pierce them thorow with
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma 〈…〉 Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
promise Daniel hath respect in his praier Dan. 9. 4. and Nehemiah Neh. 1. 5. Vers. 10. his face that is the face of every of them So after to destroy him that is every one of them therefore the Greeke translateth plurally them The Chaldee saith In their life time hee will repay them Chazkuni likewise and others expound it In his life time And so it is said Behold the righteous shall be recompensed in the earth much more the wicked and the sinner Prov. 11. 31. A like phrase there is of recompensing the wicked into their bosome Esay 65. 6. not delay that is not faile See the notes on Exod. 22. 29. will repay him or recompense reward him to wit with vengeance or punishment as these are joyned together in Deut. 32. 35 41. and it is called paiment or reward because it shall be according to mans worke Iob 34. 11. Psal. 62. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 46 Section of the Law whereof see Gen. 6. 9. Vers. 12. because the Greeke translateth it when 〈◊〉 it implieth a reward of their obedience which God of his grace will give as in Gen. 22. â—8 And the originall word sometime is used for a reward as Psal. 19. 12. sometime it signifieth for or because of Esay 5. 23. these the Greeke addeth all these which is intended as the like phrase in Deut. 27. 2â— is opened by the Apostle Gal. 3. 10. And under the name judgements the commandements and statutes are also contained keepe unto theâ— understand againe keep doe that is performe unto thee Here by promises of communicating good things and turning away evill hee exciteth them unto obedience for godlinesse is profitable unto all things having promise of the life that now is and of that which is to some 〈◊〉 Tim. 4. 8. s 〈…〉 unto thy fathers The oath and promise unto the fathers pertaineth unto the faithfull children which are all implied in the covenant Psal. 105. 8. 11. Luk. 〈…〉 5. 72 73 74. Act. 3. 25 26. Gal. 3. 29. So punishment remaineth for the wicked from the parents to the children for God recompenseth the iniquity of the fathers into the bosome of their children after them ser. 32. â—8 Vers. 13. love thee that is continue to love thee for the love of God to his people was the cause why hee chose and called them 〈◊〉 7 8. not that we loved God but that hee loved us 1 Iob. 4. 10. and from the feeling of this in our hearts proceedeth our love towards God and out of love obedience and so God continueth his love which is the fountaine of all blessings So Christ faith Hee that hath my commandements and keepeth them is hee that loveth mee and he that loveth mee shall be loved of my Father and I will love him and will shew my selfe unto him Iob. 14. 〈◊〉 fruit of thy wombe in Chaldee the childe of thy bowels so in Deut. 28. 4. The just man walking in his integrity his children are blessed after him Prov. 20. 7. increase or young as Exod. 13. 12. the Greeke and Chaldee here translate herds of thy kine Vers. 14. barren male the Greeke translateth without seed or generation compare this with Ex. 23. 26. Hereupon barrennesse was a reproach Luk. 1. 25. and fruitfulnesse counted a blessing Psalm 128. 1 3. Vers. 15. evill diseases that is painefull malignant and incurable diseases as Deut. 28. 27. Compare Exod. 15. 26. and 23. 25. lay Hebrew give that is lay or impose as the Greeke translateth Vers. 16. eat up that is as the Chaldee translateth it consume But the word eat hath respect unto that in Num. 14. 9. they are bread for us See also Psal. 14. 4. This is not onely a promise of victory but a precept also to abolish those cursed nations as the words following manifest and v. 1 2 3. spare to wit from vengeance not take pitty on them This affection is often given to the eye as in other cases Matt. 20. 15. See Gen. 45. 20. Deut. 13. 8. Ezek. 5. 11. snare a cause of thy ruine the Chaldee faith a scandall or stumbling-blocke so after in v. 25. See Exod. 23. 33. and the performance hereof mentioned in Psal. 106. 36. they served their Idols which were a snare unto them Vers. 17. dispossesse them or as the Chaldee translateth cast them out in Greeke destroy them These words of God tend to the strengthening of faith against the feares and infirmities of the Saints and power of their enemies Compare Num. 13. 32. 34. Vers. 18. Egypt or the Egyptians as both Greeke and Chaldee doe translate This example is often mentioned for the comfort of faith Deut. 4. 34. c. and 29. 2 3. for it was a manifestation both of the power of God and of his good will towards his people Vers. 19. tentations or trialls essaies see Deut. 4. 34. and 29. 3. Vers. 20. the hornet or hornets as the Greeke translateth As God by frogs lice and other creatures plagued the Egyptians Exod. 8. so did he the Canaanites with hornets Ios. 24. 12. shewing his power in confounding mighty enemies by small and weake meanes 1 Cor. 1. 27 28. Hereby also the pricks and terrours of conscience sent upon the wicked may fitly bee signified So in Exod. 23. 28. from thy face the Greeke translateth from thee so it is referred to the latter word hide rather than to the former perish Vers. 21. fearefull or terrible in Greeke strong that is able to save thee terrible to thine enemies as 1 Sam. 4. 7. 8. and unto thee fearefull and to be reverenced Psal. 89. 7. Vers. 22. by little This was accomplished when some could not at the first bee driven out Ios. 15. 63. Iudg. 3. 1. suddenly or hastily quickly that is at once but by degrees Yet in Deut. 9. 3. hee promiseth that they should destroy them suddenly to wit in respect of their enemies 〈◊〉 whom sudden destruction come 〈◊〉 they 〈◊〉 awareâ— but in respect of Israel it was not so 〈◊〉 as they looked for and desired For God foresaw their infirmities and how they would sin against him if they were not exercised with troubles yea and for their sinnes it is observed that he would not drive out the nations that through them hee might prov 〈…〉 whether they would keepe the way of the Lord c. Therefore the Lord 〈◊〉 〈◊〉 nations 〈◊〉 haue 〈…〉 ing them 〈◊〉 hastâ—ly 〈◊〉 delivered hee them into the hand of Ioshua 〈◊〉 21 22 23. beasts Hebr. beast Here the Greeke addeth lest the land be wildernesse and the 〈◊〉 beasts of the field multiply God could also have destroyed the wild beâ—sts from before them as 〈◊〉 promiseth in Lâ—vâ— 26. 6. Ezek. 34. 25. but if Israel had suddenly destroyed the peoples pride or security or other vices would have crept upon them which God in justice must also have punished 〈…〉 Iudg. 3. 1 2 3 4. Vers. 23. destroy or vex with 〈◊〉 and tumult see
Iehovah thy God brought thee forth out of Egypt by night And thou shalt sacrifice the Passover unto Iehovah thy God of the flocke and the herd in the place which Iehovah shall chuse to cause his name to dwell there Thou shalt not eat with it any leavened bread seven dayes shalt thou eat with it unleavened cakes the bread of affliction for thou camest forth out of the land of Egypt in haste that thou mayest remember the day of thy comming forth out of the land of Egypt all the daies of thy life And there shall not be seen with thee any old leven in all thy coast seven daies neither shall any thing of the flesh which thou shalt sacrifice in the evening in the first day remaine all night untill the morning Thou mayest not sacrifice the Passeover within any of thy gates which Iehovah thy God giveth thee But at the place which Iehovah thy God shall chuse to cause his name to dwell there thou shalt sacrifice the Passeover in the evening about the going downe of the Sunne at the season that thou camest forth out of Egypt And thou shalt boile and eat in the place which Iehovah thy God shall chuse and thou shalt turne in the morning and goe unto thy tents Six daies thou shalt eat unleavened cakes and in the seventh day shall be a solemne assembly unto Iehovah thy God thou shalt not doe any worke Seven weeks shalt thou number unto thee from beginning to put the sickle into the standing corne thou shalt begin to number the seven weekes And thou shalt observe the feast of Weekes unto Iehovah thy God with a tribute of a voluntary offering of thine hand which thou shalt give according as Iehovah thy God hath blessed thee And thou shalt rejoyce before Iehovah thy God thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite which is within thy gates and the stranger and the fatherlesse and the widow which are in the midst of thee in the place which Iehovah thy God shall chuse to cause his name to dwell there And thou shalt remember that thou wast a servant in Egypt and thou shalt observe and doe these statutes Thou shalt observe unto thee the feast of Boothes seven daies when thou hast gathered in of thy floore and of thy wine-presse And thou shalt rejoyce in thy feast thou and thy sonne and thy daughter and thy man-servant and thy maid-servant and the Levite and the stranger and the fatherlesse and the widow which are within thy gates Seven daies shalt thou keepe a feast unto Iehovah thy God in the place which Iehovah shall chuse because Iehovah thy God shall blesse thee in all thy revenue and in all the worke of thine hands and thou shalt be surely joyfull Three times in a yeere shall every male of thee appeare before Iehovah thy God in the place which he shall chuse in the feast of unleavened cakes and in the feast of Weekes and in the â—east of Boothes and he shall not appeare before Iehovah emptie Every man according to the gift of his hand according to the blessing of Iehovah thy God which hee hath given unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IVDGES and Officers shalt thou give for thee in all thy gates which Iehovah thy God giveth unto thee through thy tribes and they shall judge the people with judgement of justice Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift will blinde the eies of the wise and will pervert the words of the just Iustice justice shalt thou follow that thou maist live and inherit the land which Iehovah thy God giveth unto thee Thou shalt not plant thee a grove any tree neere unto the Altar of Iehovah thy God which thou shalt make thee Neither shalt thou set up a pillar which Iehovah thy God hateth Annotations OBserve Hebr. To observe the indefinite put for the imperative as is noted on Exod. 13. 3. Abib which wee call March the Greeke expoundeth it the moneth of new fruits See the notes on Exod. 13. 4. and keepe the Passeover Hebr. and thou shalt doe or make that is celebrate the feast of the Passeover or sacrifice the Passeover so named because God passed over the houses of the Israelites when hee slew the first-borne of Egypt In memoriall whereof this feast with the rites thereof were commanded see Exod 12. and the annotations there It was a figure of Christ our Passeover and of our redemption by him whose feast wee are taught to keepe 1 Cor. 5. 7 8. by night at mid-night the Angell of God slew the first-borne in Egypt then rose they up and began to take their journey though they went not out of Egypt till the day following see Exod. 12. 29 30 41 42. Vers. 2. sacrifice or kill slay so Christ our Passeover is sacrificed for us 1 Cor. 5. 7. and by the preaching of Christ crucified and shewing of his death wee now keepe this feast Gal. 3. 1. 1 Cor. 11. 26. the flocke of sheepe or goats see Exod. 12. 5. the herd of Bulls or Bullocks This differeth from the Passeover of the Lambe which waâ— precisely commanded to be a young sheepe or goat of the first yeere one for a company to bee â—ateâ— all of it the same night with bitter herbs c. Exod. 12. But this was an addition to the former and was of sheepe or bullocks so many as men would voluntarily bring for the feast called therefore by the Iewes Chagigah that is the feast-offering as the other was called Pasâ—hs An example hereof we have in 2 Chron. 35. 7 8 c. where many thousands of Lambes Kids and Bullocks were in Iosiahs time by him and his Nobles given for the Passeover Of this the Hebrews say When they offer the Passeover in the first moneth they offer it with Peace-offerings in the 14 day of the herd or of the flocke great or small males or females with any sacrifices of peace and this is called the Chagagah or feast-offering of the 14 day And of this it is said in Deut. 16. 2. thou shalt sacrifice the Passeover to the Lord thy God of the flocke and the herd Maimony in Korban Pesach c. 10. s. 12. to cause his name to dwell which the Greeke expoundeth his name to bee called upon there The Chaldee thus to cause his Majestie or divine presence to dwell there So in v. 6. This was where the Tabernacle or Temple should bee placed which in time was at Ierusalem where Solomon builded the Lord an house 1 Chron. 17. 12. that is builded an house for his Name 2 Sam. 7. 13. See also Deut. 12. Vers. 3. Leavened bread which signified corruption in heart word or deed as hypocrisie maliciousnesse false doctrine or any other wickednesse or wicked persons see Luk. 12. 1. Matt. 16. 6 12. 1 Cor. 5. 7 8. 13. and the annotations on Ex. 12. 15. seven daies after the
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
admiration thereat For the manner it is a note of singing high and therefore is used onely in Psalmes and Songs and alwayes at the end of verses excepting some few places Psal. 55. 20. and 57. 4. Hab. 3. 3. 9. where it is set in the midst The Chaldee Paraphrast and some other Hebrewes have turned it For ever Our Doctors of blessed memory have said that every place where it is written Netsach Selah and Ghned there is no ceasing or end of that thing saith R. Menachem on Lev. 25. The Greeke version makes it a musicall notion Diapsalma Vers. 4. a shield about me or for me that is a protector a defender So Gen. 15. 1. Deut. 33. 29. Psal. 84. 12. glory or honour which in the Hebrew hath the signification of weightinesse or gravitie which the Apostle seemeth to respect mentioning the eternall weight of glory 2 Cor. 4. 17. David here calleth God his glory who had advanced him to kingly dignitie such as our Saviour calleth glory Mat. 6 29. the lifter up or exalter of my head that is givest me victory honour and triumph So Psal. 27. 6. and 110. 7. Vers. 5. he answered or heard but to answer is to certifie by some meanes that he heareth as by helpe or deliverance from danger Psal. 22. 22. Isa. 41. 17. so to answer by fire 1 Kings 18. 24. therefore it importeth more than bare hearing Isa. 30. 19. and 58. 9. The Chaldee translateth he received my prayer from the mountaine of the house of his Sanctuary for ever Vers. 6. I lay downe c. This speech denoteth safetie and securitie from danger and dread of evill Lev. 26. 6. Iob 11. 19. Ps. 4. 9. Ezek. 34. 25. Pro. 3. 24. Vers. 7. doe set to wit themselves in leager or in battell-ray or set their engins So Esa. 22. 7. Vers. 8. on the cheeke-bone a signe also of reproach as Iob 16. 10. Vers. 9. To Iehovah the salvation to wit is or belongeth or Of Iehovah is salvation helpe or deliverance So Prov. 21. 31. Ion. 2. 29. Also Rev. 7. 10. and 19. 1. The salvation to our God Like speeches are Holinesse to Iehovah Exod. 28. 36. To Iehovah the warre 1 Sam. 17. 47. To Iehovah the earth Psal. 24. 1. and many the like The Chaldee saith From before the Lord is redemption the Greeke Of the Lord thy blessing This word when it is spoken of God towards man as in this place signifieth a plentifull bestowing of good things earthly or heavenly Gen. 24. 35. Deu. 28. 2 3 4. c. Eph. 1. 3. Gal. 3. 8. When it is spoken of men towards God it betokeneth praise or thankesgiving by word or deed Deut. 8. 10. Psal. 103. 1 2. Luk. 1. 64. and 2. 28. And that which in Matth. 26. 26. is called blessing in Luke 22. 19. is called thankesgiving When it is spoken of men towards men it signifieth sometime salutation as Gen. 47. 7. 1 Sam. 13. 10. sometime a gift or a benevolence as 1 Sam. 25. 27. 2 Cor. 9. 5. 2 Kings 5. 15. sometime a pronouncing by way of prayer or prophesie of good things in the name of God as Gen. 14. 19 20. Num. 6. 23 24. In this signification the lesse is blessed of the greater Heb. 7. 7. PSAL. IV. 2 David prayeth to God for audience 3 Reproveth his enemies for opposing him in vaine 5 Exhorteth them to repent and trust in the Lord 7 Gods favour more joyeth the heart than all riches 9 therein Dauid secureth himselfe To the master of the musicke on Neginoth a Psalme of David WHen I call answer me O God of my justice in distresse thou hast made roomth for me be gracious to me and heare my prayer Sons of men how long shall my glorie be to ignominie will ye love vanitie will ye seeke a lie Selah But know yee that Iehovah hath marvellously separated a gracious Saint to him Iehovah will heare when I call unto him Be stirred and sinne not say in your heart upon your bed and be still Selah Sacrifice ye the sacrifices of justice and trust unto Iehovah Many doe say Who will cause us to see good lift thou up over us the light of thy face Iehovah Thou hast given joy in my heart more than of the time when their corne and their new wine were multiplied In peace tegether will I lie down and sleepe for thou Iehovah alone wilt seat mee in confidence Annotations TO the master of the musicke or To the over-seer to him that excelleth the Chaldee translateth it to sing The originall word Menatseach signifieth one that urgeth the continuance of any thing unto the end or the going forward with a worke till it be overcome 2 Chron. 2. 2. 18. and 34. 12 13. Ezra 3. 8 9. and such as in 2 Chron. 2. 18. are called Menatschim masters are in 1 Kings 5. 16. called Rodim rulers And in musick there were Levites appointed for severall duties and some lenatseach to plie or to set forward and be over the rest 1 Chro. 15. 21. and these were such as excelled in the art of singing playing on instruments to whom sundry Psalmes are intituled that by their care and direction they might be sung excellently unto the end There were in Israel some Levites singers that attended therunto had no other charge 1 Chr. 9. 33. on Neginoth that is stringed instruments of musicke played on with the hand See the note on Psal. 33. 3. Vers. 2. when I call or in my calling which the Chaldee expoundeth In the time of my prayer receive thou it of me God of my justice that is my just God author of my justice and avenger of my just cause in distresse or in straightnesse thou hast widened or enlarged for me prayer appeale interpellation or intercession wherby we refer the cause of our selves or others to the judgement of God calling upon him appealing to him for right praying against condemnation or the like For the Hebrew word Tephillah commeth of Pillell to judge or determine causes for W ch appeales are made 1 Sam. 2. 25. and Pelilim are Iudges or Arbiters Exod. 21. 22. whereupon to pray is in Hebrew hithpallel as it were to appeale or present himselfe and his cause unto the Iudge or to judge ones selfe Vers. 3. Sonnes of men Hereby is meant Great men the Hebrew being Ish which is the name of man in respect of his power and aignitie as appeareth after in Psal. 49 3. shall my glory be to ignominy or wil ye turne my honour to defamation slander and calumnie God had promised David the honour of the kingdome which Saul with his Nobles sought to defame and calumniate and so turne it to shame and reproach will ye seeke a lye or ye seek a lie or deceiveable falshood ye seeke that which shall not come to passe The Hebrew Cazab here used is such a lie as deceiveth mens expectation Iob 40. 28. Psal. 89. 36. Isa. 58. 11. 2. Kings 4. 16. Vers.
is wofull evils their throat is an open grave their tongue they make smooth Condemne thou them as guiltie O God let them fall from their consultations with the multitude of their trespasses drive thou them away for they are turned rebellious against thee And rejoyce shall all that hope for safetie in thee for ever shall they showt and thou shalt cover them and they that love thy name shall be glad in thee For thou Iehovah wilt blesse the just one as with a buckler with fauourable acceptation thou wilt crowne him about Annotations NEchiloth These by the name seeme to be wind instrumeÌ„ts as flutes trumpets cornets c. as Neginoth are stringed instruments Psal. 4. 1. For Chalil is a Pipe Isa. 5. 12. Vers. 2. my meditation in Greeke my cry Vers. 3. Attend or Inâ—line namely thine eare as is expressed Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted as here so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7 c. will I pray or I doe pray meaning still and usually Vers. 4. at morning or in the morning which hath the name in the originall tongue of inquiring looking and seeking early and is therefore used for every first opportune or fit time both to pray for and to receive blessings Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied as Beith a house 2 Chron. 26. 21. for bebeith in a house 2 King 15. 5. and many the like orderly addresse prepare or settle in order meaning either his person as Iob 33. 5. or his speeches as Iob 32. 14. looke out or espie as he that keepes watch and ward expecting what God will answer as is explained in Hab. 2. 1. This noteth diligence hope and patience So Mic. 7. 7. Vers. 5. a God or a mightie one in Hebrew Ael the name of God denoting his might or puissance which therefore the Greeke sometime translateth Ischuros Mightie Psal. 7. 12. sometime Mighty God Isa. 9. 6. but most commonly God which the holy Ghost alloweth Mat. 27. 46. and 1. 23. delighting wickednesse or that takest pleasure in wickednesse By wickednesse and evill may here be meant also by figure of speech wicked and evill persons See Psal. 36. 12. sojourne or be a guest with thee meaning that an evill man should have no entertainment to be harboured as a guest much lesse to have any abiding or setled habitation with God Here the word with is to be supplied as in the like Hebrew phrase Ps. 94. 20. GeÌ„ 30. 20. So in Ex. 9. 16 that I might shew thee for shew in thee as the Apostle citeth it Rom. 9. 17. the like is in Psal. 42. 5. Vers. 6. Vainglorious fools or mad boasting fools called Holelim of halal to extoll praise glorifie w ch when it is of ones selfe and immoderate is dotage folly and madnesse Hence is the word used for mad or raving with folly Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10â— 9. and 73. 3. The Chaldee calleth them mockers that worke so the holy Ghost translateth it Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out perfecting and practising as Psal. 7. 14. painfull iniquitie or sorrowfull sin vaine unlawfulnesse The originall word Aven which hath the signification of paine or sorrow is of large use denoting all sinfull and unjust affections actions or endevours which cause paine or sorrow or be painfully done and is applied in speciall to idolatry joyned with Teraphim or images 1 Sam. 15. 22. And Beth-el that is Gods house is called of the Prophets Beth-aven an Idols house or place of iniquitie Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven or an Idoll is turned in Greeke a blasphemer Thus Poghnalei-aven be such as worke practise or commit idolatry superstition or other sin and iniquitie whereof comes sorrow griefe miserie and at last confusion however such evill workers doe polish and trim their actions for they shall be rejected that worke unlawfulnesse hoi ergazomenoi ten anomian Mat. 7. 23. or are workers of iniquitie hoi ergatai tes adiktas Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted The phrase is taken from Iob ch 31. 3. and 34. 8. 22. The Chaldee translateth them that doe falshood Vers. 7. Thou wilt bring to perdition or wilt doe quite away wilt fordoe or make perish man of blouds that is bloudy man or murderer as the Chaldee expoundeth it the man that sheddeth innocent bloud When bloud is used in the plurall number it usually noteth murder or manslaughter and the guilt following it as Gen. 4. 11. the voyce of thy brothers blouds crieth 1 Chr. 22. 8. thou hast shed many blouds so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes as we are borne in sin or sin deserving death Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds c. Hereto we may compare the Apostles speech Iohn 1. 13. which are borne not of blouds c. A man of blouds is one that is defiled therewith or given thereto 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened Psal. 140. 12. and of deceit that is man of deceit as is expressed Psal. 43. 1. meaning the deceitfull man faytor or impostor so noting hereby the secret sinner as by the former speech the open and violent Deceit dole or guile called in Hebrew Mirmah is named of Ramah to heave or cast or shoot with bow And as warpen bowes doe cast and shoot awry and deceive the archer Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope that being disappointed he may have the more heavy overthrow See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase to lift up the soule signifieth to deceive with vaine hope Ier. 37. 9. Vers. 8. mercy or kindnesse benignitie in Chaldee goodnesse See the note on Psal. 136. 1. thy house or edifice named in the Hebrew of building beith in Greeke of dwelling oikos in English of tuition and custodie a house of the Almein huis which is of hu to defend By house here is meant Gods tabernacle called his house 1 Chron. 9. 23. Mark 2. 26. for the temple was not built in Davids dayes will doe worship or bow downe my selfe in signe of honour toward the palace for the worshippers entred not into the Sanctuary it selfe but into the court-yard and at the doore offered their gifts Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace Heical is the name of Kings houses Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell as the tabernacle 1
for the actions So Ioâ— 3. 8. Psal. 109. 27. and 78. 42. Vers. 5. that had peace with mee my friend and confederate Such treachery David much blameth in his foes that in time of peace made war Psa. 41. 10. and 55. 13. 15. 21. yea I Hebr. and I which may be resolved yea or when I released my distresser which may have reference to his sparing of Saul delivering him from death 1 Sam. 24. 6 7 8. 11 12. and 26. 9 10 11 c. without cause or without effect and fruit in vaine Vers. 6. my life in Hebrew lives so usually called for the many faculties and operations that are in life the many yeares degrees estates thereof The Apostles in Greeke retaine the singular number life Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory or honour meaning either his honourable estate renowne and posteritie as Hos 9. 11. Iob 19. 9. or his soule as Gen. 49. 6. in the dust that is in base estate and ignominie as Ps. 113. 7. Iob 16. 5. or the dust of death the grave as Psal. 22. 16. Isa. 26. 19. Vers. 7. in the rages or because of the outrages surpassing indignations so called of the passing out of the heat and choler wake up or raise up to wit thy selfe and come unto me for judgement thou hast commanded or appointed It may also be read raise up to me the judgement which thou hast commanded so the Chaldee paraphrase here supplieth the word which saying Hasten unto me or for me the judgement which thou hast commanded the Hebrew it selfe somtime doth the like as 1 Kin. 9. 8. this house is high 2 Chr. 7. 21. this house which is high Vers. 8. for it for the same congregations sake w ch commeth about thee expecting judgement to the high place or to the heigth that is the throne of Iudgement for throns were set high 1 Kin. 10. 19. This word heighth is also used for heaven Psal. 93. 4. and there Gods throne is Ps. 11. 4. The Chaldee saith returne to the house of thy divine habitation or Maiestie Vers. 9. Iehovah The Chaldee translateth it The word of the Lord shall judge c. judge two words are here used in Hebrew for judging 1 Dan 2 Shaphat the first is more speciall to give doom or sentence in controversies the latter more generall for judging or doing right in all causes The Apostles expresse these two by one Greeke word krino judge as Heb. 10. 30. from Deut. 32. 36. Rom. 3. 4. from Psal. 51. 6. my justice the justice and equitie of my cause in respect of my persecutors So Psal. 18. 21 25. Elsewhere he appealeth to Gods justice Psal. 35. 24. my perfection or integritie the simplicitie of my wayes and simplicitie of my heart See Psal. 26. 1. in me or unto me to wit reward thou as the Chaldee explaineth it Vers. 10. for thou triest or he trieth God who is possessor of the reines Psal. 139. 13. doth also trie them as metall in the fire The heart may signifie the cogitations and the reines the affections So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23. Vers. 12. angerly threatneth or detesteth disdaineth in wrath namely the wicked and menaceth their destruction So the Chaldee paraphraseth he is mightily angry against the wicked every day Vers. 13. If he that is If the wicked turne not as the Chaldee explaineth it If he turne not unto his feare The Greeke translateth if ye turne not Vers. 14. he worketh for the hot persecutors or polisheth to wit to shoot at them that fervently persecute namely the iust as the Chaldee addeth The Hebrew dalak which signifieth burning Ezek. 24. 10. is applied to hot persecution see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19. Vers. 15. he shall be in travell or continually travelleth that is taketh great paines to accomplish iniquity as a woman with childe to be delivered molestation or moyle miserie The Hebrew ghnamal signifieth toilsome labour and molestation both w ch a man endureth himselfe Psa. 25. 18. and 73. 5. and which he causeth another to endure Psal. 94. 20. and 55. 11. And thus it is here meant as the 17 verse sheweth bring forth a lie or falshood meaning either calumnie and slander of others which in verse 17 seemeth to be called violent wrong or a deceit of himselfe frustrating his owne expectation This similitude of the conception travell and birth of sin is memorable mentioned also in Iob 15. 35. Isa. 59. 4. Iam. 1. 15. much like another similie of ploughing sowing and reaping iniquitie Iob 4. 8. Vers. 16. is fallen to wit unto his owne perdition as Prov. 26. 27. Eccles. 10. 8. or to lurke there for the perdition of others See Psal. 10. 10. the corrupting ditch he wrought or pit of corruption which he made The originall Shachath signifieth corruption Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added as in Psal. 55. 24. the pit of corruption Vers. 17. his crowne the scalp or heads top meaning also abundantly and apparantly in the view of all See Esth. 9. 25. Violent wrong The word Chamas signifieth injurie done by force and rapine violation of right and justice Vers. 18. sing Psalme to or praise with Psalme and this importeth a song artificiall and skilfully composed See Psal. 3. 1. PSAL. VIII Gods glorie is magnified by his works 6 A prophesie of Christ his humiliation glorie and dominion To the master of the musicke upon Gittith a Psalme of David IEhovah our Lord how wondrous excellent is thy name in all the earth which hast given thy glorious Majestie above the heavens Out of the mouth of babes and sucklings thou hast founded strength because of thy distressers to make cease the enemie and selfe-avenger When I behold thy heavens the worke of thy fingers the moone and the stars which thou hast stably constituted What is sorry man that thou remembrest him and the son of Adam that thou visitest him For thou hast made him lesser a little than the Gods and crowned him with glory and comely honor Thou gavest him dominion over the works of thy hands all thou didst set under his feet Sheep and oxen all of them and also the beasts of the field The fowle of the heavens and the fishes of the sea that which passeth thorow the paths of the seas Iehovah our Lord how wondrous excellent is thy name in all the earth Annotations GIttith or the Gittith which title is also given to the 81 and 84 Psalmes Gath in Hebrew is a wine-presse Isa. 63. 2. It is also the name of a citie of the Philistims 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun a Levite and singer in Israel was called a Gittite 2 Sam. 6. 10. So
12. and 132. 15. The Chaldee translateth which stablishest the world for the praises of Israel the praises in Greeke the praise of Israel that is art he to whom Israel singeth all praises for deliverances and of whom Israel gloriâ—th in all time of need So Moses said to Israel he is thy praise Deut. 10. 21. and Ier. 17. 14. Vers. 7. a worme that is weake as the Chaldee explaineth it wretched and trodden under foot So Iob 25. 6. Isa. 41. 14. Vers. 8. make a mow make an opening with the lip which may be taken both for mowing or thrusting out of the lip and for licentious opening thereof to speake reproach wag the head a signe also of scorne Esa. 37 22. Mat. 27. 39. Iob 16. 4. Psal. 44. 15. Lam. 2. 15. Vers. 9. He confidently turned or rolled that is trusted as in the New Testament this phrase is explained Mat. 27. 43. where they mocke at Christ. The Hebrew applieth this word roll or turne figuratively to a confident committing of ones selfe wayes or actions unto another as here so in Psal. 37. 5. Prov. 16. 3. and Gol properly is Roll thou but put for he rolled or trusted as the like phrase make the heart of this people fat c. Esa. 6. 10. is thus resolved this peoples heart is waxed fat c. Mat. 13. 15. or it is the indefinite to turne for he turned as in Esth. 9 16. to stand is used for they stood Vers. 11. beene cast from the wombe that is from my infancie committed to thy care and custodie So elsewhere he faith the Lord hath called me from the wombâ— c. Esa. 49. 1. Contrariwise the wicked are estranged from the wombe Psal. 58. 4. Vers. 13. bullocks chat is strong and lustie persons such as were the high Priests scribes c. that set against Christ. So the Chaldee expoundeth peoples like pushing buls mighty buls of Basan which was a fertile countrey good to feed cattell Num. 32. 4. and such as there fed were fat and strong Deu. 32. 14. Ezech. 39. 18. The Iewes were the buls of Basan as the Prophets foretold Deut. 32. 15. Amos 4. 1. Hos. 4. 16. and the historie sheweth Mat. 27. Here the word bulls is to be supplied unto the word mightie as also in Psal. 50. 13. and 68. 31. See the notes on Psal. 10. 10. Vers. 14. wide opened or gaped and this also is a signe of reproach and contempt Iob 16. 10. Lam. 3. 46. and 2. 16. Vers. 15. dispart themselves or are sundred that is out of joynt as wax that is tender and melting through faintnesse and feare Psal. 68. 3. and 57. 5. Like this is Iobs complaint God hath softned my heart Iob 23. 16. So the word following molten noteth feare and discouragement Iosh. 7. 5. and 14. 8. Deut. 20. 8. The Greeke translateth as molten wax Vers. 16. cleaveth or is made cleave to my jawes which phrase meaneth inabilitie to speake Psal. 137. 6. Iob 29. 10. Ezek. 3. 25. and sometime extremitie of thirst Lam. 4. 4. and so may have reference here to that thirst which our Saviour felt Ioh. 19. 28. hast brought me downe or set and bounded me in the dust of death meaning death it selfe or the grave which turneth men to dust Gen. 3. 19. the Chaldee turneth it the house of the grave See Psal. 7. 6. Vers. 17. dogges the Greeke addeth many dogs that is base and vile persons of rancorous disposition Iob 30. 1. Prov. 26. 11. Rev. 22. 15. Mat. 7. 6. Phil. 3. 2. Psal. 59. 7. 15. So the Chaldee paraphraseth a company of wicked sinners which are like to many dogs These were the high Priests and rulers of Israel of whom it is said that Pilate knew well that for envie they had delivered Iesus Mat. 27. 18. they Lion-like pierced The originall hath a double reading Caari like a lion and Caru they digged or pierced This latter the Greeke followeth but the Chaldee in the Masorites Bible keepeth both readings they did â—ite like a Lion This was fulfilled in the nailing of our Lord to the crosse by his feet and hands Mat. 27. 35. Ioh. 20. 25. Vers. 18. did view me or see in me namely their desire or lust or the affliction upon me they saw with delight See the like phrase Psal. 54. 9. and 59. 11. and 1187. Vers. 19. for my coat or my vesture The Souldiers when they had crucified Iesus tooke his garments and made foure parts to every Souldier a part and his coat and the coat was without seame woven from the top throughout Therefore they said one to another Let us not divide it but cast lots for it whose it shall be that the Scripture might be fulfilled c. Iob. 19. 23 24. Vers. 21. from the sword the Chaldee saith from them that kill with the sword my alonely soule which is one alone solitary and desolate So after in Psal. 35. 17. and 25. 16. and 68. 7. the Chaldee expounds it the spirit of my body hand of the dog the power of the devill the prince of this world who then came to Christ but had nought in him Iob 14. 30. Or dog is put for dogs meaning the malicious Iewes spoken of before verse 17. and hand is often put for power see Psal. 63. 11. Vers. 22. mouth of the Lion to the Devill is named 1 Pet. 5. 8. and wicked rulers Pro. 28. 15. Ier. 50. 17. The Chaldee here saith from the mouth of him that is strong as a Lion and from Kings mighty and proud like Vnicornes hornes of Vnicornes the Devils Angels principalities powers worldly governours princes of the darknesse of this world c. Ephe. 6. 12. The Vnicorne is so fierce and wild that he will not be tamed Iob 39. 12 13. c. and his strength and pride is in his horne See Psal. 92. 11. Num. 23. 22. Deut. 33. 17. Esa. 34. 7. thou hast answered for answer thou me a speech of faith inserted in his prayer therefore next followeth thanksgiving Answering is here used for safe delivering upon prayer as the Chaldee translateth hast accepted my prayer Vers. 23. to my brethren the disciples and beleevers of Christ for hee that sanctifieth and wee which are sanctified are all of one for which cause he is not ashamed to call us brethren Heb. 2. 11 12. Ioh. 20. 17. the Church or Convocation Assembly Congregation Vers. 26. Of thee my praise or From with thee shall be my praise it shall begin and continue of thee thou art the cause and ground thereof the great Church either that assembly where Christ after his resurrection personally appeared to moe than five hundred brethren at once 1 Cor. 15. 6. or the great Church of the Gentiles with whom Christ is spiritually present Mat. 28. 19 20. So after in Psal. 40. 10 11. Vers. 27. and be satisfied It was a curse of the Law that men should eat and not be satisfied Levit. 26. 26. Mic. 6. 14. but it is a
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to
through Christ Iesus Phil. 4. 7. Vers. 11. Solomon had a Uineyard c. These words may be understood as spoken by Christ or by his Spouse forementioned If by Christ then it is a comparison betweene Solomon with his vine-yard and Christ with his That Solomon as his father David 1 Chro. 27. 27. could not himselfe looke to his Vineyards but appointed officers to looke unto them who yeelded him a yeerely tribute and had themselves a part of the profit for their labour but Christ who is alwaies with his Church Matth. 28. 20. and walketh in the midst of the seven golden candle stickes Revel 2. 1. looketh to his Vineyard himselfe that unto him all the fruit and benefit thereof belongeth alone If it be spoken by his Spouse which I rather incline unto then it sheweth a greater care and diligence in her now then in former times when she confessed that shee kept not the Vineyard which was hers that is which was committed to her custodie Song 1. 6. So by Solomon she meaneth Christ by the Vineyard his church in generall for the house of Israel was the Lords Uineyard Esa. 5. 7. Baal hamon that is by interpretation the master or owner of a multitude meaning hereby either the world among the multitudes whereof Christ hath his Church or in respect of the much fruit which it yeelded unto God or should yeeld being situate in a fertile place which he had blessed with his grace such as in Esay 5. 1. is called the horne of the sonne of oile that is a very fruitfull hill he gave the Uineyard that is he let it out in farme as it is said There was a certain householder which planted a vineyard c. and let it out to husbandmen and went into a farre countrie Mat. 21. 33. Thus the Apostle saith to the Church of Corinth Wee are labourers together with God yee are Gods husbandrie 1 Cor. 3. 9. a thousand shekels of silver or a thousand silverlings meaning silver shekels signifying hereby the great fertilitie of this Vineyard that afforded so much to the owner besides the labourers reward So in Esa. 7. 23. threatning to make the most fruitfull place desolate he saith Where there were a thousand vines at a thousand silverlings or silver shekels it shall bee for briars and thornes Vers. 12. My vineyard which is mine that is understanding it to bee spoken by the Spouse as in Song 1. 6. which is committed to my care and keeping is before me that is I alwaies looke unto it care for it and am diligent to manure and dresse it As all his judgements were before me and his statutes I departed not from them 2 Sam. 22. 23. to thee O Solomon that is thou shalt have thy full due for the fruit of thy vineyard which is a 1000. silverlings vers 11. See Math. 21. 41. 200. to those that keepe the fruit that is thy labourers shall receive also according to the agreement every one for his worke see Mat. 20. 1. 2. c. So the Apostle saith Every man shall receive his owne reward according to his owne labour 1 Cor. 3. 8. Vers. 13. Thou that dwellest or O inhabitresse Christ speaketh to his Spouse dwelling in the gardens that is in the Churches teaching her continuall duty both to her neighbours in constant witnessing of the truth and to himselfe in prayer and thanksgiving the companions attending or doe attend to thy voice By companions he seemeth to meane her fellow Christians partakers of the same faith spirit and grace 2 Pet. 1. 1. By voice hee understandeth the doctrine of the Church whereunto all ought to attend cause thou me to heare to weet thy voice as he expressed before in Song 2. 14. Let me heare thy voice that is thy prayers praises and thanksgivings teaching her to call upon and to serve him continually Or cause to heare me that is preach me to thy companions that attend to thy voice let thy doctrines be my Gospell not mens traditions These are the two maine and permanent duties of all Gods churches that their doctrine be the true and uncorrupt word of Christ their prayers service be directed to him alone who is ready to heare and help in all time of need To these two prayer and the Ministery of the Word the Apostles gave themselves continually Act. 6. 4. Vers. 14. Flee my Beloved The prayer of the Spouse unto Christ desiring the end of his Kingdome in this world where he with his people are persecuted and afflicted and the translating thereof into the highest heavens For Christ now raigneth in the midst of his enemies Psal. 110. 2. and so must raigne till he hath put all enemies under his feete and at the end he shall deliver up the Kingdome to God even the Father 1 Cor. 15. 24. 25. Then the dead in Christ arising first they also that live and remaine shall be caught up together with them in the clouds to meet the Lord in the ayre and so shall we ever be with the Lord 1 Thes. 4. 16. 17. This day she desireth with speed for though it be usually called the day of Christs comming or appearing yet because he shall not come here to remaine but to cary his elect away out of this world shee useth the word Flee or Depart away The Hebrews in their Chaldee paraphrast though they apply not this to the end of the world yet so speake as beleeving that Christ should ascend into heaven and from thence succour his church on earth saying At that time shall the Elders of the Congregation of Israel say Flee thou O my Beloved the Lord of the world from this uncleane earth and let thy Majesty dwell in the highest heavens and in timâ— of tribulation when wee shall pray before thee bee like a Roe c or like a Fawne of the Harts which when it fleeth looketh behinde it so looke thou upon us and have respect to our tribulation and our affliction from the highest heavens untill the time that thou shalt take pleasure in us and redeeme us and bring us unto the mountaine of Ierusalem and there the Priests shall burn before thee the incense of sweet spices be thou like or liken resemble thy selfe to a Roe that is be swift and make hast to flee away see the notes on Song 29. 17. fawne of the Harts that is a yong Hart. on the mountaines of spices This referred to the Roe or Hart sheweth that they used to flee for their succour to mountaines where spices grew as in Song 2. 17. she mentioned the mountaines of Bether Or referring it to Christ himselfe it may meane the very heavens called mountaines of spices for the height and pleasures which are there at the right hand of God for ever And it may be interpreted O thou that art on the mountaines of spices that is in heaven as Hosanna in the highest Matth. 21. 9. that is thou which art in the highest heavens Thus as this Song began with desire of Christs first comming to kisse her with the kisses of his mouth by preaching his Gospell so it endeth with desire of his second comming to remove his Church out of all misery into the place of endlesse and incomprehensible glory And the Spirit and the Bride say Come and let him that heareth say Come and Christ himselfe saith Surely I come quickly Amen Even so Come Lord Iesus Revel 22. 17 20. FINIS