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
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
18 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire is a type of servants that abide not in the house for ever that is of reprobates Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth yet even a child is known by his doings whether his worke be pure and right Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech and God confirmeth it ver 12. and Paul saith not that Sarah but the Scripture speaketh this Galat. 4 30. and by this it is probable that Ismaels mocking was about the inheritance as some of the Hebrew Doctors also have observed R. Moses Gerundens my son who am a free-woman with Isaak who is freeborne see Gal. 4. 30. 31. 28. Vers. 11. very evill or vehemently evill that is very much displeasing as on the contrary to be good in the eyes of any is to please or content Gen. 20. 15. because or for the causes so v. 25. The love to his son caused this griefe howbeit when God bad him kill his beloved son Isaak he shewed no such discontentment Gen. 22. 2 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde till hee was further informed of God vers 12. 14. Vers. 12. shall seed bee called to thee or shall thy seed be called they shall be named of Isaak not of Ismael that is as Paul inferteth they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Rom. 9. 7. 8. Seed to thee may also bee read seed of thee that is thy seed for the Scripture sometime putteth one for another as disciples to thee Mar. 2. 18. is the same that disciples of thee or thy disciples Mat. 9. 14. From this limitation of Abrahams seed to Isaak the Iewes do reckon none for Abrahams but the Israelites as in their Canons they say who so voweth concerning Abrahams seed is free from Ismaels and Esaus sonnes and is not bound but touching Israelites as it is said for in Isaak shall seed be called to thee and loe Isaak said to Iaakob And God give thee the blessing of Abraham Gen. 28. 4. Maimony treat of Vowes chap. 9. S. 21. Vers. 13. make of him Heb. put him unto a nation so verse 28. Compare Gen. 17. 20. thy seed thy sonne according to the flesh though not after the promise as Isaak was Vers. 14. bread Sometime bread is used for all food as in Mark 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance and the child to weet he gave unto her he being now about 18. yeeres of age so casting him his first borne son with her out of his house the wildernesse the way towards Egypt where there was no way no food no waters no inhabitants thus were they exposed to many miseries see Deut. 8. 15. Ier. 2. 6. Contrariwise Isaaks children were led and guided of God through that great fearfull wildernes wherein Ismael and his mother wandred Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse signifieth a place where men goe wild that is goe astray or wander as Agar here did and so in Iob 12. 24. Psal. 1074. 40. the like is spoken In Hebrew it is called Midbar as being without order a place not for men to dwell in but onely for beasts who there must also be led and gouerned See Exod. 3. 1. 18. Vers. 15. she cast the child that is shee left him being sicke and fainting for thirst The state of such as are without Christ is hereby resembled Esay 65 13 but they that drinke of his waters shall never thirst for it shall be in them a well of water springing up unto everlasting life Ioh. 4. 14. shrubbes or trees as the Chaldee expounds it The Greeke saith under a firre-tree Vers. 16. the death This sheweth the extremitie that they were come into in the desert who erewhile had meat and drinke enough in Abrahams house now ready to perish for thirst God so chastening their former insolencie A like example is of the prodigall son who almost dyed for hunger when the servants in his fathers house had bread enough Luk. 15. 14. 17. for the man that wandreth out of the way of understanding shall remaine in the congregation of the dead Prov. 21. 16. Vers. 17. there where in Greeke from the place where he is that is in this desolate wildernesse where he lyeth perishing forsaken of all Compare herewith Gods promises to his people in miserie Deut. 4. 27. 30. and Psal 107. 4. 5 6. And thus God remembreth his former promises Gen. 17. 20. and 16. 10. c. Vers. 19. she saw a well which though it were there before yet she saw not her eies being holden till they were opened of God as in Luke 24. 16. 31. By similitude of waters breaking out in the wildernesse and drawing waters out of the wells of salvation the Scripture denoteth the spirituall graces of the gospel communicated with the poore afflicted Esay 35. 6. and 12. 3. Ver. 20. God was The Chaldee paraphraseth the word of the Lord was a helpe to the lad shooter with bow or an archer and so consequently a wariour for shooting with bow was used in battels with men Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled that hee should be a wild man and have his hand against every man Gen. 16. 12. Vers. 21. of Pharan or Paran a wildernesse next adjoyning to the desert of Sinai through which the Israelites journeyed as they went from Egypt to Canaan Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech King of Gerar in Palestina see Gen. 20. 2. Prince that is chiefe Captaine as the Greeke calleth him Archistrategos Chiefe-leader of the Armie God is the word of the Lord is for an helpe to thee saith the Chaldee paraphrast so in the verse following for God he useth the word of the Lord. Vers. 23. if thou shalt lye that is that thou wilt not lye as Psal. 89. 36. an imperfect speech where an imprecation is understood which sometimes is expressed in part as in Ruth 1. 17. the Lord doe so to me and more also if c. For an oath is both a taking of the Lord to witnesse that which one sweareth and to punish if any violate his faith both which Paul expressed when he sware I call God for a witnesse upon or against my soule 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting or wronging It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them see Ps. 44. 18 V. 25. a well which was of great use and worth in that dry country as the
the stone wherewith the well was closed and sealed up to keepe the waters safe and pure and which the shepherds must remove to water the sheepe A figure of the Pastors duty in opening the mysteries of the Scripture that men may with joy draw waters out of the wells of salvation Esa. 12. 3. The three flocks here mentioned are by the Hebrew Doctors in Bresith rabbah upon this place applyed to the whole body of the Church Priests Levites and the other Israelites Vers. 6. Is there peace that is welfare prosperity This was the manner in those places of saluting or asking of ones welfare as in Gen. 43. 27. 28. 1 Sam. 25. 5. 6. 2 Sam. 20. 9. The Greek translateth is he in health Vers. 7. is great that is much day yet remaineth or it is high day He exhorteth to use the time whiles it remained for the good of their sheep and not to take them so soone from their pasture Vers. 8. cannot that is are not able the stone is so great or may not by right till all come together In this latter sense the word is used Gen. 34. 14. and 43. 32. and 44. 26. and other where Ver. 9. she fed them or she was shepherdesse In Gr. she fed her fathers sheepe It seemeth men used to imploy their daughters in such workes Exod. 2. 16. whereupon Christs spouse is compared to a shepherdesse Song 1. 7. 8. unlesse it were laid upon her through her fathers covetousnesse as some thinke Ver. 10. rolled the stone either with the helpe of the shepherds or by extraordinary strength of his own This latter some Rabbines hold saying Iakobs steps were not straitned as Prov. 4. 12 neither did his strength faile but as a mighty strong man hee rolled the stone from the wells mouth c. and the shepherds saw it and wondred all and were not able to role away the stone but Iakob rolled it away himselfe alone Pirkei R. Eliezer chap. 36 Vers. 11. lifted-up that is with a loud voice wept the Greeke translateth cried with his voice wept It argued his great affection and passion of minde for her sake as the like was after in Ioseph Gen. 43 30. and 45. 2. 14. 15. Such things God setteth downe particularly and often though they may seeme of smal momeÌ„t to shew how he is delighted in the actions of his children whom the world contemneth Verse 13. the tidings or the hearesay in Hebrew the hearing figuratively put for the word or matter heard The Apostles in Greeke sometime keepe the phrase as who hath beleeved our hearing Rom. 10. 16. that is our report preaching or word preached Sometime they explaine one an other with other words as his hearing spread abroad Mark 1. 28. for which in Luk. 4. 37. is written his fame or sound â—â—choe words or things to weet about his journey and the causes of it as is before specified For else it might seeme strange unto him that Isaaks sonne should come in that poore sort alone whereas Abrahams servant came richly with other men accompanying him Gen. 24. 10. 32. 53. Vers. 14. my bone that is my kinsman as the Chaldee explayneth it The Greeke saith of my bones See the like phrase in Iudg. 9. 2. 1 Chro. 11. 1. 2 Sam. 19. 12. 13. of dayes that is a whole moneth as a yeere of daies 2 Sam. 14. 28. is a whole yeere See the notes on Gen. 4. 3. Vers. 15. brother that is kinsman see Gen. 13. 8. shouldest thou The Greeke explaineth it thou shalt not See Gen. 18. 17. Vers. 16. elder Hebrew greater meaning in age and so the yonger is the lesser See Gen. 27. 1. By interpretation Leah signifieth Labourious or Painfull and Rachel an Ewe or Sheepe Vers. 17. tender as the Greeke translateth infirme or weake but the Chaldee translateth faire Thargum Ierusalemy addeth that they were tender with weeping and praying informe that is in proportion of body or personage as the next in countenance or visage is for beauty of colour Both together make perfect beauty The like is sayd of Esther Esth. 2. 7. and of Ioseph Gen. 39. 6. The Hebrew Doctors mystically apply this to the Church the fairnesse in the congregation of Israel when it was guiltlesse from the power of uncleannesse as it is sayd in Song 4. 7. Thou art all faire my love there is no spot in thee R. Menachem on Gen. 29. Verse 20. served These things are set downe to shew Labans churlishnesse Iakobs meeknes poverty patience and hard condition in this life which the Prophet after rehearseth how Iaakob fled into Syria and Israel served for a wife and for a wife kept sheepe Hos. 12. 12. For whereas men used of their substance to give dowries Gen. 34. 12. Exod. 22. 7. Iakob having nothing to give out of his poverty Gen. 32. 10. giveth his service to his uncle for a wife which service was hard unto him Gen. 31. 40. 41. as David instead of a dowry gave 100 foreskins of the Philistines whom hee killed with great perill of his owne life 1 Sam. 18. 23. 25. 27. These things of Iakob may also as the former of Abraham Isaak be mystically applyed to Christ whose spouse and Church is beautifull Song 4. 1. 7. Ephes. 5. 25. 27. hath made him to serve with her sins wearied him with her iniquities Esay 43. 24. were in his eyes that is seemed unto him loved her love suffereth hopeth and endureth all things 1. Cor. 13. 7. much water cannot quench it neither can the flouds drowne it Song 8. 7. See Gen. 24. 67. Vers. 21. are fulfulled or are full complete The Chaldee addeth the dayes of my service are fulfilled meaning the seven yeers covenanted v. 18. Some take it to meane full in respect of his age and that he was maried at the first before the 7. yeers were expired But in Pirkei R. Eliezer cha 36. it is said Iakob began to serve for a wife 7. yeres after 7. yeeres he made a banquet a rejoycing 7. daies had Leah c. added 7. daies banquet more receiued Rachel goe in into the chamber as Iudg. 15. 1. that she may be to me as my wife See Gen. 6. 4. The Bride usually had a privie chamber or closet whereinto she entred at the mariage day Ioel 2. 16. Whereupon among the Iewes the comming together in mariage is called the assembling into the privy-chamber Maimony in treat of Wives ch 10. S. 1. Vers. 22. a banquet named in Hebr of drinking as is noted on Gen. 19. 3. such we cal a Bride-ale The Greek translateth it a mariage hereupon the word mariage is used for a banquet or feast in Luk. 14. 8. and so the Syriak there translateth it Ver. 23. Leah in Greek Leia A notable example of perfidie in Laban so to deale with his owne sisters son And by reason that women at such times were veiled as in other like cases may be seene Gen. 38. 15.
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
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
hee seeketh not to save a soule from death as Iam. 5. 20. therefore God will require his blood at his hand as Ezekiel 3. 18. It may also be Englished suffer not sinne upon him that is leave him not in his sinne unreproved And as a man may â—eare sinne for his brother by leaving him unrebuked so for not reproving him in good sort and in love but in bitternesse and to his reproach And thus the Hebrewes apply it saying He that rebuketh his neighbour first let him not speake unto him hard words to make him ashamed for it is written AND BEARE NOT SINNE FOR HIM c. Hereby a man is forbidden to shame an Israelite how much more if it be in publike Our wise men have said he that maketh his neighbours face ashamed publikely shall have no inheritance in the world to come Therefore a man must be warned that he put not his neighbour to shame publikely bee he small or great nor call him by a name whereof hee is ashamed c. whereby is meant in matters that are betweene a man and his neighbour But in matters of the God of heaven if he convert not in secret they are to make him ashamed publikely and divulge his sin put him to reproach openly despise set him at â—ought untill he returne unto well doing as all the Prophets in Israel did unto such Maim in Degnoth ch 6. s. 8. Vers. 18. not avenge The Greek translaceth Let not thy hand revenge The Apostle openeth it thus Beloved avenge not your selves but give place unto wrath for it is written Uengeance is mine I will repay saith the Lord Rom. 12. 19. Hereupon David said to Saul The Lord avenge me of thee but mine hand shall not be upon thee 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith Say not thou I will recompence evill wait on the Lord and he will save thee Prov. 20. 22. What vengeance is is shewed in Ier. 50. 15. Take vengeance or her as she hath done doe unto her The Hebrewes say He that avengeth himself on his neighbour transgresseth the Law Levit. 19. 18. and although he is not to be beaten by the Magistrate for it yet it is a very great evill Avenging is thus as when a man would borrow an axe of his neighbour or the like and he refuseth to lend it him on the morrow his neighbour hath need to borrow an axe of him and he saith I will not lend it thee because thou wouldest not lend mee when I would have borrowed of thee this is vengeance But when he commeth to borrow he should give it him with a perfect heart and not reward him as hee hath done to him and so in all like cases And so David with a goodminde said in Psal. 7. 5 If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Maim in Degnoth c. 7. s. 7. nor keep to weet injurie in minde that is not beare grudge or not observe the sonnes of thy people which is spoken of such as would seeme to forgive but will not forget wrong or unkindnesse The Greeke translateth thou shalt not be angry or beare inveterate displeasure the Chaldee thou shalt not keep enmity So God is said to take vengeance on his adversaries to keepe wrath for his enemies Nahum 1. 2. but to his people not so Ier. 3. 12. Psal. 103. 9. whose example herein we are to follow Matth. 5. 48. The Hebrewes explaine it by a similitude thus As if Reuben say to Simeon hire mee this house or lend mee this oxe and Simeon will not After a time Simeon commeth to Reuben to borrow or hire of him and Reuben saith Lâ—e I lend it thee and I will not doe as thou didst I will not repay thee according to thy deedes Hee that doth thus transgresseth this Law THOV SHALT NOT KEEPE but he should blot the thing out of his heart and not keepe it For all the while that be keepeth the thing and remembreth it he is in danger to fall unto revenging Therefore the Law cutteth off this keeping in minde untill he put the injurie out of his heart and remember it not at all Maimony in Degnoth c. 7. s. 8. Chazkuni also explaineth it thus Thou shalt not avenge in worke thou shalt not keepe in thought as thy selfe This is the Second of the two great commandements which our Saviour saith is like unto the first Thou shalt love the Lord thy God with all thine heart c. and on these two commandements hang all the Law and the Prophets Matth. 22. 37. 40. For this thou shalt not commit adulterie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not covet and if there be any other commandement it is briefly comprehended in this word namely Thou shalt love thy neighbour as thy selfe Rom. 13. 9. To this we may adde the Hebrewes testimony LOVE THY NEIGHBOVR AS THY SELFE this is the great universall precept in the Law R. Azai said unto him IN THE IMAGE OF GOD MADE HE HIM this is an universall rule greater then it that a man should not say forasmuch as I am despised my neighbour shall be despised with me R. Thancuma answered if thou dost so know whom thou despisest for loe hee that loveth his neighbour who is made in the Image of God loveth the blessed God himselfe and honoureth him R. Menachem on Levit. 19. Another writeth thus Every man is commanded to love every one of Israel as his owne body Levit. 19. 18. Therefore he must speake in his commendation and spare his goods as he would spare his owne goods and as be would his owne honour And hee that honoureth himselfe by the dishonour of his neighbour he hath no inheritance in the world to come Maimony in Degnoth chap. 6. sect 3. Vers. 19. my statutes in Greeke my law This is here repeated lest the ordinances following which may seeme to be small should bee neglected Or as this word Statute or Decree is sometime used for Gods ordinances in nature bounding and limiting things Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same that his naturall ordinances for the distinct kindes of things should not be violated let thy catted or cause thy beast of any sort The Hebrewes say He that causeth the male to ingender with the female which is not of the same kinde whether it be of cattell or wilde-beast or fowle yea though it bee of the kindes of wilde-beasts that are in the sea he is to be beaten of the Magistrates by the Law in every place whether it be within the land of Israel or without the same Levit. 19. 19. and whether it be a beast or fowle of his owne or of his neighbours Who so transgresseth and causeth heâ— beast to ingender with another kinde that which is bred of them is lawfull for use And
But I will remember unto them the covenant of their Ancestors them whom I brought forth out of the land of Egypt before the eyes of the heathens to be unto them a God I Iehovah These are the Statutes and the Iudgements and the Lawes which Iehovah gave betweene him and the sonnes of Israel in mount Sinai by the hand of Moses Annotations IDols in Hebrew Elilim that is Vanities or things of nought in Greeke things made-with hands Of these and the making of them see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing which the Chaldee expoundeth an image see Exod 20. 4. pillar or statue or standing-image which hath the name of setting-up or standing and seemeth to have beene usually of stone as Iakob set up a stone for a pillar Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments as was the pillar on Rachels grave Gen. 35. 20. and Absoloms pillar 2 Sam. 18. 18. or for religious moniments as were altars Gen. 35. 14. Esa. 19. 19. these latter are here forbidden after that God had appointed the place and ordinances of his worship and he signifieth his hatred of them in Deut. 16. 22. Yet were they used not onely by the heathens as in Egypt Ier. 43. 13. but by the idolatrous Israelites 1 King 14. 23. 2 King 17. 10. The Hebrewes say Matsebah the Pillar or Statue which the Law forbiddeth is a building or edifice by which all doe gather themselves together though it be to serve the LORD because such was the manner of Idolaters and who soreareth up a pillar is to be beaten Maimony treat of Idolatrie chap. 6. sect 6. And Sol. Iarchi on Deut. 16. 22. saith Matsebah the Pillar is a stone to offer upon though it bee to the God of heaven set or put lay Hebr. give Whereby also he may forbid the sufferance of such in their land for elsewhere they are willed to destroy their pictures Num. 33. 52. and giving is often used for suffering see Gen. 20. 6. stone of imagerie or stone of picture or of figure that is any pictured or figured stone or image of stone the Chaldec calleth it stone of adoration or of worship upon or unto which they used to bow downe Of this word pictures have their name Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places and bow downe upon them to serve their Gods The stone of imagerie spoken of in the Law although a man bow down him-selfe thereupon unto God he is to be beaten because it was the manner of Idolaters to lay a stone before the Idoll and to bow downe upon it therefore they might not doe so unto the LORD Maimony treat of Idolatrie chap. 6. sect 6. 〈…〉 in your land The Hebrewes understand this Law of stones upon which they worshipped doe by the land here understand all other places save the Sanctuarie which was paved with stone upon which they bowed downe In the Sanctuarie it was lawfull to bow downe upon the stones as it is written IN YOVR LAND in your land ye may not bow downe upon stones but ye may bow downe upon the stones wherewith the Sanctuarie is paved And for this cause all Israel are wont to lay matts or some such thing in the Synagogues which are paved with stone to make a separation betweene their faces and the stones c. Maimony ibidem sect 7. But this seemeth to savour of superstition for God forbiddeth not stones simply but stones of imagerie which were pictured or graved with figures unto it or upon it for so both the Hebrew and Chaldee may be Englished but the Greeke translateth unto it And the Hebrew doctors understanding it to be a prohibition of bowing downe upon any such stone though unto the true God doe determine the punishment to bee beating by the magistrate whereas if they bowed upon it to an idoll they were stoned to death according to the law in Deut. 13. 10. Maimony treat of Idolatrie ch 6. sect 6. 8. Vers. 2. Sabbathes in Chaldee Sabbath dayes see Levit. 19. 3. 30. reverence or feare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Levit. 19. 30. where these lawes were before given and are here repeated as generals implying all other religious duties because God would by promises and threatnings confirme his whole Law binde his people to the more carefull obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and thirtieth Section or Lecture of the Law after the Hebrewes computation whereof see Gen. 6. 9. Vers. 3. Walke in my statutes This maketh men just before God Luk. 1. 6. and if the Law could give life and were not weake through the flesh Rom. 8. 3. verily justice should have beene by the Law Gal. 3. 21. but when the commandement commeth Sinne reviveth and man dyeth Rom. 7. 9. Therefore by the workes of the Law there shall no flesh be justified in Gods sight Rom. 3. 20. but she just shall live by faith Gal. 3. 11. and by faith this condition here required is fulfilled as Enorh walked with God Gen. 5. 24. when hee pleased him by faith Heb. 11. 5. 6. This then according to the letter is legall and promiseth life to them which doe these things Rom. 10. 5. but spiritually leadeth unto Christ who is the end of the Law for justice to every one that beleeveth Gal. 3. 24. Rom. 10. 4. Vers. 4 your raines in Greeke raine unto you hee meaneth the raine of the land the first raine and the latter raine whereof see Deut. 11. 14. These none can give but God Ier. 14. 22. they figured spirituall blessings by the doctrine of the Gospell of Christ Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their season that is due season so they make the earth fruitfull and are of the Lords good treasure which hee openeth unto men Deut. 28. 12. and should move them to feare him Ier. 5. 24. her increase or her fruit which is an effect of the raine through Gods blessing for when the showers of blessing come in their season the tree of the field yeeldeth her fruit and the earth her increase Ezek. 34. 26. 27. And this is spiritually applied to our earthly nature made fruitfull unto God through the raine and dewes of his graces and so it receiveth of him a blessing Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes R. Menachem here saith the land hath a mysticall signification of the land that is on high Vers. 5. reach unto the vintage or to the grape-gathering meaning hereby large blessings with a bundance and variety of fruits continued one after another The like figurative promises are given to the Church under the Gospell in Amos. 9. 13. saying The plowman shall overtake the reaper and the treader of grapes him that soweth seed to the full or to satietie this signifieth abundance from God Ioel 2. 26. and contentation in
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.
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
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
nourish cattell Therefore God promising to feed his people Israel signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad they are named before the sonnes of Reuben both here and in vers 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit Vers. 3. Ataroth and Dibon c. These were places in the countrey of Sihon and Og on the outside of Iordan there was also an Ataroth within the land of Canaan whereof see Ios. 16. 2. 5 7. Of Dibon see Num. 28. 30. Ios. 13. 9. 17. Nimrah called also Beth-Nimrah in vers 36. and Nimrim Esay 15. 6. in Greeke Namra This place was given to the sonnes of God Ios. 13. 27. Heshbon the citie of King Sihon Num. 21. 26. given to the Reubenites Ios. 13. 15. 17. Sheham or Sebam called also Sibmah in vers 38. and Ios. 13. 19. in Greeke Sâ—bama it was a place of vines Esay 16. 8 9. Ier. 48. 32. Beon called in vers 38. Baal-meon and in Ier. 48. 23. Beth 〈…〉 and in Ios. 13. 17. Beth-Baalmeon The Greeke here corrupteth it Bailian Vers 4. Iehovah smote that is smote or killed the inhabitants thereof delivering them before his people so that they smote them Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell in Greeke that nourisheth cattell see vers 1. Vers. 5. bring us not over or lead us not cause â—e not to passe over Iordan to wit for to have possession there This their request whereat Moses was offended might seeme at this first propounding of it very evill For it might argue in them a covetous minde for their owne benefit which also might turne to the injurie of their other brethren They prevented the time before all the land was conquered They seemed to contrary the word of God who commanded the land to be divided by lâ—â— Num. 26. 55. which they now would prevent It might imply a distiust in them of subduing and inheriting the land of Canaan It might be a discouragement of their brethren It argued want of love or a neglect of dutie in assistance It might be an evill president to others who when some part of the land should be conquered might likewise crave the same for their inheritance and so great trouble and confusion might ensue Vers. 6. Shall your brethren the other tribes In this reproofe Moses teacheth brotherly dutie to love their neighbors as themselves not to looke every man on his owne things but every man also oâ— the things of others Phil. 2. 4. and that they ought to lay downe their lives for the brethren 2 Ioh. 3. 16. Vers. 7. breake ye the heart that is discourage ye or make ye it to turne as the Greeke translateth pervert ye the mindes A like phrase is of melting the heart for discouraging in Deut. 1. 28. Vers. 8. Thus did your fathers the Greeke expresseth this by a question Did not your fathers thus So where the Prophet saith All these my hand hath made Esay 66. 1. the holy Ghost turneth it in Greeke Hath not my hand made all these Act. 7. 49. Vers. 9. valley or bourne of Eshcol that is as the Greeke translateth it valley of the cluster of grapes see Num. 13. 23 24. Vers. 11. If the men that is Surely the men c. shall not see this is an oaâ—h see the notes on Num. 14. 23. twentie yeares old Hebr. sonne of twentie yeares followed me fully Hebr. fulfilled after me w ch the Chaldee expoundeth fulfilled after my feare the Greeke followed after me see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul that is followed him trembling Vers. 12. the Kenizite of the posteritie of Kenaz of the tribe of Iudah 1 Chron. 4. 13. 15. Vers. 13. wander this is an explanation of that phrase shall feed in the wildernesse wherof see Num. 14. 33. the generation that is the men of the generation as this generation Mat. 12. 42. is expounded the men of this generation Luke 11. 31. And the consuming of the Israelites in the wildernesse is before observed in Num. 26. 64 65. Vers. 14. an increase of sinfull men or a crew a multitude of men sinners that is bred and brought up of men most sinfull which the Chaldee expoundeth disciples of sinfull of men By sinners is meant men given unto sinne see the notes on Gen. 13. 13. Num. 16. 38. the burning anger Hebr. the burning of the â—anger or of the nostrill of Iehovah toward or against Israel In this sharpe rebuke Moses upbraideth them with their fathers sinne also as he doth likewise in Deut. 1. 26 27. c. and 9. 7. 24. and signifieth that the renewing of their sins augmenteth wrath upon the children as Christ also teacheth in Matth. 23. 31 32 36. and upon the whole congregation as after in vers 15. and Ios. 22. 17 18. Vers. 15. from after him that is from following from obeying him which the Chaldee expoundeth from after his feare So Christ calling Iames and Iohn they went after him Mark 1. 20 that is they followed him Mat. 4. 22. then he will yet again leave them Heb. he will adde again to leave him that is God will againe leave Israel who are spoken of as one man therefore the Chaldee expoundeth it hee will yet againe detaine them or make them to tarry But the Greeke seemeth to understand it of their leaving of God saying For yee will turne away from him to adde againe to leave him in the wildernesse destroy all this people or corrupt them that is occasion them to sinne and so to be destroyed for corrupting is used both for sinning and for destroying because of sinne as is noted on Gen. 6. 13. The Greeke translateth Ye shall doe wickedly against this whole Congregation Vers. 17. will go ready armed Heb. will be armed making haste before the sonnes of Israel which the Greeke explaineth it being armed will goe in the fore-ward before the sonnes of Israel Signifying both their ready minde to jeopard their lives in the battell and that by leaving their wives children and cattell behind them they should be freed from that cumbrance which others had Vers. 18. we will not returne Here they promise a continuance with their brethren in all their wars and troubles unto the end which also they performed as Iosua said unto them Yee have not left your brethren these many dayes unto this day c. And now the LORD your God hath given rest unto your brethren c. Ios. 22. 3 4. Vers. 19. we will not inherit with them By taking upon them these conditions they free themselves of those evils w th might justly seem at first to be impured unto them For they shewed both faith in God love to their brethren so to goe in the forefront of the battell with their lives in their hands
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
war thou against them that war against me Lay hold on the shield and buckler and stand up for my helpe And draw out the speare and sword to meet with my persecutors say to my soule I am thy salvation Let them be abashed and ashamed that seek my soule let them be turned backward and confounded that thinke mine evill Let them be as chaffe before the wind and the Angell of Iehovah driving them Let their way be darknesse and slippernesses and the Angell of Iehovah pursuing them For without cause they have hid for me the corruption of their net without cause they have digged for my soule Let tumultuous ruine come on him he not aware and let his net which he hath hidden catch him with tumultuous ruine let him fall thereinto And my soule shall be glad in Iehovah shall joy in his salvation All my bones shall say Iohovah who is like thee that riddest free the poore afflicted from the stronger than himselfe and the poore afflicted and needy from the spoiler of him Witnesses of cruell wrong did rise up things that I knew not they did aske of me They repaied me evill for good the bereaving of my soule And I when they were sicke my cloathing was sackcloth I afflicted my soule with fasting and my prayer returned upon my bosome I walked as if he had been a fellow-friend as if he had been a brother to me I bowed downe sad as hee that bewaileth his mother But in my halting they rejoyced and were gathered together the smiters were gathered together against me and I knew it not they rent and were not silent With hypocrites scoffers for a cake of bread gnashing their teeth against me Lord how long wilt thou see returne my soule from their tumultuous ruines my alonely soule from the Lions I will confesse thee in the great Church I will praise thee among a mighty people Let not them that are my enemies with falsity rejoyce at me them that are my haters without cause winke with the eye For they speake not peace and against the quiet ones of the earth they imagine words of deceits And they have enlarged their mouth against me they have said aha aha our eye hath seene Iehovah thou hast seene cease not as deafe O Lord be not farre off from me Stirre up and awake to my judgement my God and my Lord to my plea. Iudge me according to thy justice Iehovah my God and let them not rejoyce at me Let them not say in their heart aha our soule let them not say we have swallowed him up Let them be abashed and confounded together that rejoyce at mine evill let them be cloathed with bashfulnesse and shame that magnifie against me Let them shout joyfully and rejoyce that delight my justice and let them say continually magnified be Iehovah that delighteth the peace of his servant And my tongue shall meditate thy justice all the day thy praise Annotations PLead This properly is to contend or debate a matter with many words as the next word war or fight is with deeds But Gods pleading o 〈…〉 imes is in action as he pleaded Davids cause against Nabal when he slew him 1 Sam. 25. 39. And as here David prayeth so God elsewhere promiseth to plead with those that plead with his people Isa. 49. 25. warre which in the originall tongue hath the name of cutting biting or devouring for warres devoure and consume many So the sword is said to have a mouth that is an edge Iob 1. 15. Heb. 11. 34. and to eat that is to kill and consume 2 Sam. 11. 25. Vers. 3. drawout or as the Hebrew phrase is empty that is unshead the like is of the sword Exod. 15. 9. Levit. 26. 33. sword or close weapon as the name signifieth This interpretation seemeth best because of the Hebrew pause which joyneth this word with the former speare thus also these two weapons of offence are answerable to the former two of defence the shield and buckler and of this Hebrew name Segor the Greeke Sagaris and perhaps the Latine Securis seemeth to be borowed for a sword or axe And in Iob 28. 15. this word is used for a close treasure or stored gold as here for a close weapon Otherwise wee may reade according to the Greeke and other versions close thou or stop to wit the way or passage Vers. 4. that seeke my soule that is my life to take it away for so this phrase commonly meaneth as Psal. 38. 13. and 54. 5. and 70. 3. Exod. 4. 19. Mat. 2. 20. and sometime is so explained as Psal. 63. 10. 1 King 19. 10. they seeke my soule to take it away Yet somtime this phrase intendeth seeking the soule for ones good as Psal. 142. 5. turned backward a token of feare shame and discomfiture as Psal. 129. 5. and 40. 15. and 70. 3. and 9. 4. Isa. 42. 17. Ier. 46. 5. Vers. 6. Darknesse c. that is most darke and slippery meaning fearfull dangerous troublesome c. Nahum 1. 8. Psal. 88. 7. and 107. 9. Prov. 4. 19. So elsewhere it is said their way shall be unto them us slippernesses in the darknesse they shall be driven and fall therein Ier. 23. 12. Vers. 7. the corruption c. that is their corrupting pernicious net or their insnaring corruption or understanding the word in we may reade they hid their not for me in a pit or in a corrupting ditch as Psal. 7. 16. have digged to wit a pit to fallin so Iob 6. 27. Or have diligently searched and laid wait So digging is used for seeking Iob 3. 21. and 39. 32. Vers. 8. tumultuous ruine calamitie wasting or desolation that is with noise and sonnd as of waters Isa. 17. 12 13. So Psal. 63. 10. Prov. 1. 27. Vers. 10. my bones that is my strong and solid members as the Chaldee translateth it members delivered out of danger meaning that with all his strength he would praise God So the bones are said to rejoyce Psal. 51. 10. the loines to blesse Iob 31. 20. the spoiler or robber that by open violence taketh away Compare Iob 5. 15. Vers. 11. of cruellwrong that is cruell violent or as the Greeke saith unjust witnesses So Exod. 23. 1. Deut. 19. 16. Vers. 12. the bereaving of that is to deprive bereave or rob me of my soule or life or to bereave my soule of comfort The word properly signifieth the bereaving or losse of children Vers. 13. sâ—ckâ—loth used to bee worne in signe of sorrow Psal. 69. 12. Gen. 37. 34. Mat. 11. 21. Rev. 11. 3. Here 〈◊〉 are to understand the word was on gave as is expressed Psal. 69. 12. even as the word afflicted here expressed is there understood Psal. 69. 11. with fasting another signe and cause of sorrow wherefore mourning fasting are used for the same Matt. 9. 15. with Mark 2. 19. returned up on 〈◊〉 bosome or into my bosome The meaning may be I prayed â—ften for them secretly and with hearty laving
affection For the returning of the prayer seemeth to meane the often minding and repeating of it the bosome signifieth secrecie Prov. 21. 14. and 17. 23. Psal. 89. 51. and inward affection Num. 11. 12. Ioh. 1. 18. Or wee may reade it thus Let my prayer returne into thy bosome that is I wished no worse to them than to my selfe let me receive of God such good as I prayed for them See Psal. 79. 12. Vers. 14. sad or blacke to wit in blacke and mournfull attire and with sad and heavy countenance as the Greeke here translateth it Scuthropazon which word the new testament also useth Matt. 6. 16. Luke 24. 17. So after in Psal. 38. 7. and 42. 10. and 43. 2. bewaileth his mother mourneth at her funerall In this case the affections are most strong Therefore the Priests were permitted to mourne for such Levit. 21. 1 2 3. Vers. 15. my halting that is my calamitie and infirmitie whereby I seemed ready to fall So in Psal. 38. 18. Ier. 20. 10. the smiters that smote me with the tongue as Ier. 18. 18. and as here followeth they rent c. The Seventy in Greeke turne it Scourges alluding as I thinke to the scourge of the tongue as Iob 5. 21. and another Greeke version hath plectai smiters It may also be read the smitten that is abjects vile persons Iob 30. 8. as the Chaldee expresseth it the wicked or understand smitten on their feet as 2 Sam. 4. 4. that is lame so faining themselves or smitten in spirit as Esai 66. 2. that is grieved in outward shew they rent to wit me with reproaches as Matt. 7. 6. or rent their garments counterfeiting sorrow for me Iob 2. 12. Vers. 16. hypocrites or close dissemblers which outwardly cover and cloke their wickednesse wherewith inwardly they are defiled Matt. 23. 27 28. or which have their hearts covered Iob 36. 13. The Greeke also from whence our English word hypocrisie is borrowed signifieth an under judgement that is dissimulation scoffers or of scoffes that is men that make scoffs as in Psal. 36. 12. pride is for proud persons for a cake of bread that is for good cheare for their bellies or at their belly cheare at banquets So Solomon speaketh of some that will transgresse for a peece of bread Prov. 28. 21. The originall word Magâ—nog is a cake 1 King 17. 12. and as bread is used for all food Psal. 136. 25. so a cake seemeth to be used for all juncates or dainty meats as in Hos. 7. Ephraim is likened to a cake and their enemies to banketters that greedily eat them up verse 8 9. so here David matcheth his adversaries with hypocriticall and scoffing parasites whose God was their belly as Phil. 3. 19. Or wee may figuratively take this word for a mocke jest or merâ—ment and so reade it with hypocriticall jesting scoffers and this the Greeke favoureth saying they mocked me with mockage gnashing or they gnashed Hebr. to gnash but a word thus indefinite following another with person is it selfe of the same by proprietie of the Hebrew tongue So Psal. 49. 15. their teeth the teeth of them and him that is of every of them See Psal. 2. 3. Vers. 17. returne or reduce restore stay my soule or life so Iob 33. 30. alonely or solitarie desolate soule See Psal. 23. 21 23. Vers. 18. a mightie people or a strong to wit in number that is a great multitude The word Ghnatsum as it is mighty in strength Psal. 135. 10. Prov. 30. 26. so is it many in number Psal. 40. 6. 13. and 105. 24. and 137. 17. Vers. 19. enemies with falsitie that is for a false cause or as the Greeke explaineth it unjustly winke make secret signes by the winking of the eye which argueth both privie and scoruefull gesture therefore this alwaies is a signe of evill Prov. 10. 10. and 6. 13. not peace that is not peaceably or friendly which yet some hypocrites doe Psal. 28. 3. or not speake to come to any sound composition or peaceable end which one may trust unto But God speaketh peace to his people Psal. 85. 9. words of deceits deceitfull words or things Vers. 21. hath seene or seeth to wit the evill of David or that which we desired In speeches of evill cases often the Hebrew useth silence So after in Psal. 54. 9. and 59. 11. and 118. 7. Vers. 23. to my judgement that is to judge and avenge me of mine enemies so after to my plea is to plead my cause as vers 1. Vers. 25. aha our soule that is abaâ—â— have our desire Soule is sometime put for desire Psal. 41. 3. Vers. 26. cloathed with bashfulnesse meaning their confusion on every side when nothing but their shame appeareth and so continueth So Psal. 109. 29. and 132. 18. Iob 8. 22. that magnifie to wit their mouthes as is expressed Hobad 1. 12. Ezek. 35. 13. that is speake great things and boastfully as the Greeke explaineth So after in Psal. 38. 17. and 55. 13. delight my justice whom my justice and innocency pleaseth or delighteth and the defence thereof PSAL. XXXVI The grievous estate of the wicked 6 The excellencie of Gods mercies to such as trust in him 11 A prayer for the righteous 13 and prophesie of the wickeds fall To the master of the musicke a Psalme of David the servant of Iehovah THe trespasse of the wicked assuredly saith in the inmost of my heart no dread of God is before his eyes For he flattereth himselfe in his owne eyes to find his iniquity which he ought to hate The words of his mouth are iniquity and deceit he hath left off to be prudent to doe good He thinketh iniquity upon his bed he setteth himselfe on a way not good he refuseth not evill Iehovah thy mercy is in the heauens thy faithfulnesse unto the skies Thy justice as the mountaines of God thy judgements a great depth Iehovah thou savest man and beast How precious is thy mercy O God and the sons of Adam hope for safety in the shadow of thy wings They shall be plenteously moistened with the fatnesse of thy house and the streame of thy pleasures thou wilt give them to drinke Because with thee is the well of life in thy light we see light Extend thy mercy to them that know thee and thy justice to the right of heart Let not the foot of pride come on me and the hand of the wicked let it not make meflee There have they fallen that worke painfull iniquitie they have beene thrust downe and have not beene able to rise Annotations THe trespasse of the wicked or Trespasse saith to the wicked that is perswadeth imboldneth hardeneth him assuredly saith or it is an assured saying a faithfull affirmation This word is peculiar to the oracles of God which are sure and faithfull as the Apostle sometime mentioneth faithfull sayings 1 Tim. 1. 15. and 3. 1. and 4. 9. In the new Testament it is interpreted said Mat. 22. 44. from