is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
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
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
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
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
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
which should not be done as it is written Levit. 4. 13. 27. any one of all the commandements which should not bee done Maimony treat Shegagoth or of Ignorance c 1. s. 2. These which are counted the greater sinnes the Lord appointed for them the greater sacrifices according also to the estate of the persons that did them differing one from another For some sinnes also which the poorer sort should commit there were lesser sacrifices prescribed Lev. 5. 7. 11. Other sins in omitting things to be done were expiated by Burnt-offrings which were offered daily for the whole Church or by particulars persons as they would bring them as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. The Hebr. account some sins more heavy and some more light The heavy transgressions they say are those for which men deserve death by the Magistrate or cutting off by the hand of God also vaine and false oathes Other for which cutting off is not threatned they hold the lighter Maimony tom 1. treat of repentance ch 1. s. 2. shall doe this also they restraine unto deeds or facts saying Every transgression for the presumptuous doing whereof men deserve cutting off as Numb 15. 30. they are bound for the ignorant doing thereof to bring a sinne-offring except for three transgressions 1. bâ—â—sphemie 2 neglect of circumcision 3 and of the Passeover The passeover and circumcision because they are commandements to be done and they bring no Sin offring but for ignorant doing of that which should not be done Lev. 4. 2. And the blasphemer because in him there is no deed and it is sayd FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God although he deserve to be cut off if hee doe it presumptuously hee is to be stoned and if he receive it in ignorance hee is not bound to bring the sacrifice because hee hath not done any deed and it is written when hee doth any one c. Maimony in Shegagoth c. 1. s. 2. Neither if a man were accused to have done any sinne and hee denyed it was he bound to bring a sacrifice If witnesses say we saw thee that thou didst worke on the Sabbath or eate fat and he say I know certainly that I did not this thing he is not bound to bring a Sinne-offring Maimony ibidem c. 3. s. 1. V. 3. anointed that is the High Priest as both Greeke and Chaldee doe expound it for the high Priest onely in the ages following was anointed Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely that which he doth before is counted but as of a private man The anointed Priest or the King which sin before they be put into office although it be not knowne unto them till after they are in office doe they are as a private man Maimony in Shegagoth c. 15. s. 10. Thus the Law as the Apostle observeth made men High Priests which had infirmitie who needed daily to offer up sacrifices first for their owne sinnes and then for the peoples but our High Priest Christ Iesus was holy harmlesse un defiled separate from sinners and made higher then the heavens Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall but was a figure for the time till the comming of our Lord Iesus to the guiltie-sin here may bee understood according to the sin of the people that is he sinning like them It may also bee meant that by his teaching or practice the people were caused to sinne as David was a guilty sin that is a cause of sin to Israel 1 Chron. 21. 3. And this latter the Greeke version followeth saying so that the people sinne and the old Latine expoundeth it making the people to offend and the Hebrewes as Chazkuni here openeth it to make the people guiltie in that hee hath taught and permitted them to doe a thing forbidden Of this the Hebrew canons say If hee that ignorantly-erreth in one of these c. be a private man he must bring a she goat or an ewe lambe and if it be the anointed Priest he must bring a bullocke for a Sinne-offring Whereby is meant hee is to bring a bullocke for his unadvisednesse when â—e erreth by teaching himself and doth a deed through unadvisednesse of his teaching onely and is withall a very wise man as is written If the anointed Priest sin to the guilty sinne of the people Loe the Priest is as the Congregation As the Congregation that is the Iudges are not bound to bring a sacrifice unlesse they be wise men meet to teach and do erre in teaching and the doers doe it at their mouth c. so is the Priest in all these things If hee erre in fact onely without teaching whether it be in idolatry or other sinnes hee bringeth not the oblation If the anointed Priest teach with the Synedrion and both he and they erre in teaching although they doe according to this teaching wherein they goe astray for as much as he relyed not in the time of the fact upon his teaching onely but upon the Synedrions also hee is discharged and needs not bring a bullocke for himselfe but when the Synedrion bringeth an oblation atonement is made for him with the congregation in generall If hee teach with the Synedrion in errour and they sinne of ignorance they in eating blood and he in eating fat then atonement is not made for him with the congregation but he must bring a Bullocke for himselfe Maimony treat of Ignorance ch 1. s. 4. and ch 15. s. 1. 3. 4. 5. See after in the notes upon vers 13. 14. a bullock a greater sacrifice then the common persons vers 28. or then the Rulers v. 22. and equall to the Congregations v. 14. yongling Hebr. son of the herd see Lev. 1. 5. so after in v. 14. perfect without blemish as Lev. 1. 3. therein figuring the perfection of Christ. a Sinne-offring Hebrew a Sinne so called because the sinne was confessed and laid on the head of this sacrifice offred for the sinner Figuring Christ whom God made sin for 〈◊〉 though he knew no sin 2 Cor. 5 21. The Apostle in Greeke translateth it For sin Heb. 10. 6. from Psal. 40. that is an offring for sinne So after in this chapter and other where Exodus 29. 14. Vers. 4. lay his hand and confesse his sin which he hath sinned as is noted on Levit. 1. 4. so putting it upon the head of the beast Lev 16. 21. and this should also be with repentance and forsaking of the sinne Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ whom that sacrifice figured Heb. 10. 4. 10. 22. Neither Reconciliation day Levit. 16. nor Sinne-offring nor Trespasse-offring doe make atonement saving for them repent and beleeve in their atonement saith Maimony treat
upon an altar without saying Hee that offreth without is not guilty till he offer upon 〈…〉 tar which he hath made without but if hee offer 〈…〉 Rocke or on a stone he is free to weet from the judgment of death for it is not called Korban an offring except it be on an Altar yea though it be without as it is written in Gen. 8. 20. And Noe built an 〈◊〉 Maim in Maas hakorbanoth chap. 19. sect 1. Vers. 9. doore of Tent and so in ages following to the doore of the House or Temple that is in the courtyard And if the Tabernacleor Temple should haply bee burnt as it was by the Babylonians 2 King 25. 9. yet was it lawfull to offer in the courtyard upon the altar as Ezra did after their returne Ezr. 3. 3. 4. 5. 6. So the Hebrewes say Who so killeth holy things at this time and offreth thâ—â— out of the Court is guilty because it is meet he 〈◊〉 offer within For loe it is lawfull to offer although that be no house Because the first holinesse sanctâ—fieth fâ— that time present and for the time to come Mai 〈…〉 iâ— Mâ—â—s â—akorb chap. 19. sect 15. It figured that our service unto God must bee by faith in Christ and in the communion of his Church as before is shewed on verse 2. to doe it that is to offer it see the notes on Exod. 10. 25. cut-off in Greeke that soule shall be destroyed as in v. 4. Vers. 10. every man Hebr. man man which Ionathan expoundeth yong man or old man as in vers 3. and 13. the stranger in Greeke or of the proselytes adjoyned unto you This Law therefore seemeth not to binde the heathens any more then the sonner of sacrificing vers 5. so in v. 12. 13. any blood to weet of fowle or beast as is explained in Leviticus 7. 26. and this at his common table for as the former lawes were for sanctifying the people in their holy things so these which follow are for their civill conversation Whereas it is said it maketh atonement for the soule verse 11. left any should thinke he is not guilty save for the blood of holy things the scripture saith any blood Chazkuni on Leviticus 17. will set Hebr. will give my face which the Chaldee expoundeth my anger and so face is often used for anger which appeareth in the countenance as I will appease his face Gen. 32. 20. and the face of the Lord hath divided them Lam. 4. 16 and I will not cause my face to fall upon you Ier. 3. 12. and the face of the Lord is upon them that doe evill 1 Pet. 3. 12. and many the like the soule which the Chaldee expoundeth the man See the notes on Gen. 12. 5. cut it off that is destroy him as the Chaldee and Greeke translateth The Hebrewes say He that eateth so much as an olive of blood presumptuously is guilty of cutting-off if ignorantly he is to bring the Sin-offring appointed And the thing is plaine by the law that hee is not guilty but for all blood of cattell beasts and birds onely whether they be uncleane or cleane Leviticus 7. 26. But the blood of fishes and of Locusts and of creeping things and the blood of man they are not guilty for them by the name of blood The blood therefore of cleane fishes and locusts is lawfull to be eaten or drunke And the blood of uncleane locusts and fishes is unlawfull because it is the jâ—yce of their bodies Mans blood is unlawfull by the doctrine of the scribes if it be separated from the body but one may swallow downe the blood of his teeth without prohibition Maimony in treat of Forbidden 〈◊〉 chap. 6. sect 1. 2. Verse 11. the soule that is the life see Gen. 9. 4. So in Targum Ionathan it is expounded here and in verse 13. the life of the soule of the flesh the Gr. addeth of all flesh so Moses speaketh in v. 14. is in the blood the Greeke saith is the blood thereof as in verse 14. which blood is figuratively called the life because the seat thereof is in the blood as Moses here sheweth so that if the blood be gone the life is gone with it as daily experience confirmeth Hereupon David saith What profit is in my blood Psal. 30. 10. that is in my life and the shedding of blood is the taking away of ones life Gen. 9. 6. Chazkuni explaineth it thus For the soule of the flesh 1. of every creature it hangeth in the blood and therefore I have given it to make a 〈…〉 nt for the soule of man the soule commeth and maketh 〈…〉 ment for the soule have given it to weet the blood and so the life or soule of the beast to make atonement for your soules that is to be the expiation and ransome for your life or soule in figure of Christ whose blood was to be shed for the remission of sinnes Matth. 26. 28. through which he should make peace Colos. 1. 20. and men have redemption Ephes. 1. 7. who was to give his soule or life for a ransome for many Matth. 20. 28. And this is the cause why God forbiddeth all blood that men might be kept in faith and reverend exspectation of the blood of Christ which being once shed should spiritually be given unto his people for to drinke by faith unto the life and salvation of their soules Ioh. 6. 53. 54. 55. And to teach the people not to ascribe the worke of their salvation unto themselves or their owne workes but unto Christ onely was this prohibition of blood and the like was for the fat of all such beasts as had the fat burned on the Altar which therefore might not be eaten of men See the notes on Levitiâ—us 3. 17. and 7. 25. 26. it is the blood not of buls and goats save onely in shadow for it is unpossible that such blood should take away sinnes Heb. 10. 4. but the blood of Christ is it that maketh atonement and cleanseth from all sinne Hebrewes 9. 12. and 10. 19. 1 Iohn 1. 7. And as the Apostle saith without shedding of blood is no remission Hebrewes 9. 22. so the Hebrew doctors from these words of Moses say There is no remission of sins but by blood as it is written For it is blood that maketh-atonement for the soule Talmud in Ioma c. 1. Vers. 12. Therefore in Greeke For this cause Although other reasons may be rendred of the forbidding of blood as to restraine men from crueltie or from communion with idolaters for the Magi or wise men of Chaldea used to eat blood when they conveâ—sed with Divels and by them foretold things to come whereas otherwise the Chaldaeans eschewed blood as an uncleane thing as Maimony sheweth in Moreh nebuchim yet the maine if not the onely cause is here given of God to be the use of blood upon the Altar for their atonement which was meerely figurative and which had the end and accomplishment
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
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
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.
hand So Balaam prophesied of Israel Hee shall eat up the nations his enemies Num. 24. 8. And in Psal. 79. 7. He hath eaten up Iakob that is consumed and in Psal. 14. 4. They eat my people as they eat bread Also in Deut. 7. 16. Thou shalt eat that is consume all the people their shadow that is God their defence covert protection which the Chaldee expoundeth their strength so in Esai 30. 2. the strength of Pharaoh and the shadow of Egypt doe explaine one another and shadow is used often for defence as the shadow of the Almighty Psal. 91. 1. and Iehovah thy shadow Psal. 121. 5. and God saith I have covered thee in the shadow of mine hand Esai 51. 16. and 49. 2. Iehovah is with us the Chaldee explaineth it the Word of the LORD is for our help Vers. 10. said to stone them that is spake one to another that they should stone Iosua and Caleb An example of notorious obstinacie and outrage and at another time they had almost done the like unto Moses Exod. 17. 4. So after this Ierusalem stoned the Prophets which spake the things pertaining to her peace Mat. 23. 37. appeared in the Tent the Greeke explaineth it appeared in the cloud over the Tent of the Testimonie This is confirmed by the like apparition in Num. 16. 42. and Sol. Iarchi here saith The cloud descended there It was an extraordinary appearance to restraine the peoples furie and to help his faithfull witnesses Vers. 11. provoke me or despite blaspheme contemptuously provoke me So the Apostle expoundeth this word blaspheme in Rom. 2. 24. from Esai 52. 5. and it implieth also a contempt or despising Prov. 1. 30. and 15. 5. Esai 5. 24. not beleeve in me in Greeke not beleeve me which the Chaldee explaineth not beleeve in my word This unbeleefe is noted as a chiefe cause of their rebellion and so of their destruction after in the wildernesse Deut. 1. 32. Heb. 3. 18 19. for all the signes though many signes and wonders had beene shewed yet they beleeved not so of their posteritie it is said Though Iesus had done so many signes before them yet they beleeved not in him Ioh. 12. 37. among them Hebr. in the midds thereof to wit of the people Vers. 12. smite them Hebr. smite him that is the people spoken of as one man see vers 15. pestilence in Greeke and Chaldee death see the notes on Exod. 5. 3. disinherit them deprive them of the land promised unto their fathers the Greeke and Chaldee translate destroy them make of thee Hebr. make thee to a nation the like speech God used when they had made the golden calfe Exod. 32. 10. The Greeke here addeth I will make thee and thy fathers house c. Vers. 14. they will say that which after followeth in vers 16. to the inhabitants or with the inhabitants meaning the Canaanites so both the one and the other people will take occasion to blaspheme The Hebrew word which usually signifieth unto is sometime used for with as in 1 Sam. 23. 23. Ezr. 2. 63. thou Iehovah art the Chaldee expoundeth it that thy divine presence or Majestie abideth among this people art seene or hast beene seene eye to eye that is visibly apparantly plainly according to the like phrase in Num. 12. 8. mouth to mouth and in Exod. 33. 11. and Deut. 5. 4. face to face The Chaldee here explaineth it thus that with their eyes they have seene the Majestie of thy glory and by Targum Ionathan this is referred to the giving of the law upon mount Sinai standeth over them as protecting them from evill which in Targum Ionathan is explained that they should not bee hurt with heat or with raine Compare Exod. 13. 21 22. Num. 9. 17 c. Vers. 15. as one man that is all of them together and suddenly the fame of thee the hear-say or report of thee which the Greeke translateth thy name the Chaldee the fame of thy might Vers. 16. was not able elswhere Moses sheweth that hee had respect unto two things by which Gods name and glory might be impeached among the Gentiles because he could not or because hee would not but hated his people Deut. 9. 28. Exod. 32. 12. And this is the first argument of Moses supplication that Gods name might not bee blasphemed among the heathens Vers. 17. the power of the Lord or the might as in vers 13. that is as the Greeke explaineth it the power of thee ô Lord. Lord is here in Hebrew Adonai which the Chaldee expresseth by the letters for Iehovah and it signifieth My stayes or sustainers see the notes on Gen. 15. 2. be great that is be shewed to be great the Greeke translateth it be exalted Vers. 18. long suffering Hebr. long of anger that is long ere he be angrie Here Moses mentioneth that Name of God which was proclaimed at mount Sinai when the people had formerly sinned in making the golden calfe Exod. 34. 5 6 7. in mercie the Greek addeth true from Ex. 34. 6. forgiving or as the Greeke translateth taking away iniquitie in Greeke iniquities and unrighteousnesses and sins the Chaldee also addeth the word sinnes as was in Exod. 34 7. This is the second reason of Moses request from the nature and covenant of God the guiltie this word is supplied also in the Greeke version The Chaldee paraphraseth being mercifull unto them that turne to his Law but not clearing them that turne not visiting that is punishing in Greeke recompensing see Exod. 20. 5. upon the sonnes or children in Chaldee upon the rebellious sonnes the third in Chaldee 〈◊〉 the third generation and unto the fourth generation Thus Moses requested not an absolute pardon for all but that God would in wrath remember mercie though in Iustice he punished the chiefe transgressors Verse 19. even untill now or hitherto as for example when they sinned in making the calfe Exod. 32. besides other times at which time God destroyed them not as they deserved but some of them onely perished Verse 20. I have pardoned or I doe pardon as the Greeke explaineth it in the time present Howbeit Chazkuni understandeth it of the time past that God should say he had pardoned them once when they made the calfe but now he would not pardon them but execute vengeance The former sense seemeth best with the limitation following according to thy word viz. that he would not destroy them all as one man at once with the pestilence having respect to the glory of his Name For which cause he spared them at other times also both before and after as he sheweth by the Prophets Ezek. 10. 8 9. 13 14 21 22 c. Psal. 106. 7 8. And hereupon the people after confessed Thoâ— art a God of pardons gracious and mercifull long sâ—ffering and of great kindnesse and forsookest the◠〈◊〉 Neh. 9. 17. Verse 21. as I live Hebr. and assuredly I live and all the earth shall be filled which is a
sea that is the way towards the red sea see the notes on Exod. 13. 17. In this red Sea the people had been baptised 1 Cor. 10. 1 2. Ex. 14. Baptisme was unto repentance and with confession of sinnes and into the death of Christ Mat. 3. 6 11. Rom. 6. 3. so this sending them backe into the wildernesse towards the red sea was to humble them by repentance that through faith in Christ they might have entrance into the Kingdome of heaven otherwise they should perish for ever as their carkasses perished in this wildernesse Verse 27. How long to wit shall I pardon as in v. 19. 20. or shall I beare with An unperfect speech such as men use in passion of mind when through griefe they utter not all their words as may be seene in Moses Exod. 32. 32. Psal. 90. 13. in David Psal. 6. 4. and sundry the like which murmure or which cause the people to murmure as in verse 36. Thus Sol. Iarchi expoundeth it referring the congregation forementioned to the ten spies but the Greeke and Chaldee translate which murmure so in the sentence following Verse 28. I live it is an oath as in v. 21. whereby the Lord sweareth in his anger that they should not enter into his rest Psal. 95. 11. Heb. 3. 18. Num. 32. 10 11. assuredly saith or the faithfull saying see Gen. 22. 16. if I doe not that is as the Greeke explaineth it surely I will doe see before on v. 23. spoken in mine eares in Chaldee spoken before me this hath reference to their words in verse 2. where they wished they might die in the wildernes V. 29. your carkasses the Greek calleth theÌ„ Cola that is members which word the Apostle also useth in Heb. 3. 17. for carkasses or dead bodies So in Levit. 26. 30. fall that is die being destroyed of the destroyer 1 Cor. 10. 10. mustered numbred as able men for the war Num. 1. This sentence was executed upon them as is after shewed in Num. 26. 64 65. Verse 30. I lifted up my hand that is sware as the Chaldee expoundeth it I sware by my word see Deut. 32. 40. and the notes before on v. 21. and Gen. 14. 22. Verse 31. your little ones your children vnder twentie yeares of age see verse 3. shall know in Greeke shall inherit rightly explaining the sense for to know the land is to enjoy the same And so Moses relating this promise saith they shall possesse the land Deut. 1. 39. Verse 32. But as for you your carkasses Hebr. And your carkasses you where the latter you is for explanation to exempt their children you or yours onely V. 33. shall feed or shall be feeding so likewise the Greeke translateth it by feed meaning wander as sheepe for pasture in the wildernesse the Chaldee of Onkelos expoundeth it tary or abide but Ionathan saith wander and Chazkuni explaineth it feed as sheepe sometimes here and sometimes there so your sons shall remove hither thither till their carkasses be consumed Thus may we understand that in the Prophet The LORD will feed them as a lambe in a large place Hos. 4. 16. that is will let them wander to destruction So in other languages wandring is used for feeding as in Virgil. Bucol eclog. 2. mille meae Siculis errant in montibus agnâ— fortie yeares implying the time past also from their comming out of Egypt for one whole yeare and part of the second were now past already when God gave this sentence against them Num. 10. 11. beare your whoredomes that is beare the punishment of your sins as the Chaldee for whoredomes translateth sins though this name whoredome is commonly used for idolatrie Ier. 3. 9. Ezek. 16. 15. 16 17 c. See Exod. 34. 15 16. Lev. 17. 7. Verse 34. After or According to the number in the Hebrew In is used for As or according to as the Greeke translateth it see the notes on Lev. 25. 15. a day for a yeare a day for a yeare that is each day for a yeare or a yeare for every day so in Eze. 4. 6. where the Prophet in a figure bare the iniquitie of Israel so many dayes as they had sinned yeares Hereupon in prophesies dayes are put for yeares Dan. 9. 24. c. Rev. 11. 3. yee shall know my brâ—â—ch to wit of promise or simply my breaking off that is ye shall know and have experience by the punishment which you shall suffer how great your sinne is in breaking promise and disanulling your word and covenant with me and in breaking off from me Thus my breach may be understood breach or breaking with me or from me as he that eateth my bread Psal. 41. 10. is expounded hee that eateth bread with me Ioh. 13. 18. Or my breach that is when I breake promise with you or breake off from you ye shall know how great evill is upon you For when men forsake God he also forsaketh them and breaketh his covenant with them that is performeth not his promise which is conditionall if men continue in his faith Deut. 31. 16 17. Zac. 11. 10. Iude v. 5. Rom. 11. 22. The Greek translateth ye shal know the wrath or indignation of mine anger the Chaldee ye shall know that yee have murmured against me Sol. Iarchi expoundeth it my breach in that ye have broken that is turned away your heart from following after me This word is after used by Moses in Num. 32. 23. Wherefore breake ye the heart that is discourage ye the sons of Israel from going c. in Num. 30. 5. if her father breake that is disallow her disanul her promise Verse 35. have spoken the Chaldee explaineth it have decreed by my word If I doe not that is surely I will doe as the Greeke expoundeth it it is an oath as before in vers 23. This sentence decreed seised upon them that all this generation died in the Wildernesse Num. 26. 64 65. upon this occasion Moses made the 90. Psalme wherein he bewaileth the shortnesse and miserie of mans life being finished now in 70 or 80 yeares and intreateth God for mercy And of this and other the like punishments the Apostle saith they happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. So we see that they could not enter in to the rest of God because of unbeleefe let us studie therefore to enter into that rest lest any man fall after the same example of unbeleefe Hebr. 3. 19. and 4. 11. Verse 36. the men the ten spies made to murmure and murmured themselves as the Hebrewes signifieth both their owne act and that which they caused in others So the Greeke translateth it murmured against it unto or before the congregation against him against Moses as in v. 2. or as the Greeke translateth against it for they murmured also against the land Num. 13. 32. and 14. 3. evill report or defamation in Greeke evil
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
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
fire were in their hand and they divided themselves into two companies one company went Eastward and another Westward and they searched and went thorow all the court-yard till both companies came to the place where they madâ— the Priests Meat-offering spoken of in Levit. 6. 20. 21. When both sides came thither they said Peace all is peace and they set those that made the Meat-offering to make the same After this order did they every night save the nights of the Sabbath for then they had not fire torches in their hand but searched with the lamps that were lighted there on the evening of the Sabbath Maimony Tom. 3. in Beth habchirah ch 8. no servent wrath any more for transgressing as in former time when servent wrath went out from the Lord Num. 16. 46. See also Num. 8. 19. Vers. 6. I have taken in stead of all the first-born of Israel who otherwise should have ministred unto me see Num 3. 12. and the annotations there a gift for Iehovah or unto Iehovah as the Greeke saith to the Lord the Chaldee before the LORD See Num. 3. 9. 12. and 8. 13 16 19. where they were offered unto the Lord and given unto him and by him given unto Aaron Vers. 7. within the veile not onely the second veile as it is called in Heb. 9. 3. but the first veile within which the Priests went alwayes accomplishing the services Heb. 9. 6. as to burne incense Luk. 1. 9. to trim the lamps Exod. 27. 20 21. to set on the Shew-bread every Sabbath Lev. 24. 8. 9. and the like I have given Hebr. I will givâ— which form of speech noteth a continuance of the gift a service of gift a service freely given you which Sol. Iarchi and Chazkuni explaine thus I have given it unto you by gift that none should say ye are come into it of your selves the stranger any Israelite Levite or whosoever is not of Aarons seed see the notes on Num. 3. 10. Vers. 8. I have given after the office of the Priests and Levites prescribed God here provideth for their maintenance and livelihood which they should have from the people for their service The equitie whereof remaineth perpetuall as the Apostle observeth saying Doe ye not know that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9. 13 14. the charge Hebr. the keeping or observation of mine heave-offerings which the Greeke translateth the keeping of my first-fruits in Chaldee the keeping of my separated things They are said to be a charge or keeping because they were carefully to be taken and used holily as gifts from the Lord. Sol. Iarchi explaineth it which thou must keepe in cleannesse or puritie Therefore they are called holy things and were to be eaten some of them in the holy place and by cleane persons onely a sin v. 9 10 11 c. And in the Hebrew Canons it is said It is unlawfull to defile the heave-offering or first-fruits of the land of Israel like as other holy things or to bring it into the estate of uncleannesse but it is to be eaten being cleane and to be burnt if it be uncleane Maimony tom 3. in Trumoth 6. 12. s. 1. of all the holy things or with all the holy things as Chazkuni here explaineth it see the notes on Num. 5. 9. The Greeke translateth of all things sanctified unto me by the sons of Israel for the anointing that is for the office sake whereunto thou art anointed that as thou art consecrated with the holy oile to attend upon mine holy things Lev. 21. 10 12. so thou shalt have mine holy things to keep and live upon Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron and the anointing of his sons For this cause the nation of the Iewes was cursed with a curse as having robbed God because they kepâ— backe their tithes and offerings which they should have brought into the store-house that there might have beene meat in the house of God for his ministers Mal. 3. 8 9 10. Vers. 9. of the holy of holies Heb. of the holinesse of holinesses that is of the most holy things which the Greeke translateth of the hallowed or sanctified holy things Some oblations in the Sanctuarie are called holy and by the Hebrew Doctors light holy things some holy of holies that is most holy things of which difference see the annotations on Lev. 6. 17. With these he here beginneth which the Priests onely were to eat and that within the Sanctuarie vers 10. then hee proceedeth to the light holy things which the Priests and their families were to eat within the campe and in ages following within the wals of Ierusalem last of all he speaketh of other gifts which were common and might be eaten by any and in any place verse 14. c. from the fire in Chaldee left or remaining from the fire meaning the fire of the Altar where some part of the most holy things were burned to the Lord. every oblation This may be understood â—s the generall and the Meat-offering Sin-offering c. as the particulars thereof or if it be meant of things different it may be referred to those oblations appointed for the Congregation in Levit. 23. 17 20. Thus Iarchi here explaineth it the Peace-offerings of the congregation And there were no Peace-offerings of the Congregation but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves in Levit. 23. 17. and of the Shew-bread saying What oblation is this Wee find afterward the Sin-offering to be expressed and after that the Trespasse-offering which were holy of holies If we understand it of the Burnt offering that was not eaten if of the Peace-offerings they were not holy of holies Behold he speaketh not but of the two loaves Levit. 23. and of the Shew-bread Now both these were most holy and for the Priests onely to eat as is shewed on Lev. 23. 20. and 24. 9. Meat-offering the remainder wherof was most holy for the Priests onely to eat in the holy place by the Law in Lev. 6. 16 17. Sin-offering which the Priests were to eat also in the holy place as in Lev. 6. 26. Trespasse-offering which likewise was most holy and for the Priests onely to eat as the Law sheweth in Lev. 7. 16. which they shall render or shall returne shall restore unto me This may be referred to the sacrifice forementioned and by reason of this word reâ—â—â— or restore and for that the Greeke translateth iâ— whatsoever things they shall render to mee it may in speciall be understood of that ram of atonem 〈…〉 which was given for a Trespasse-offering when 〈◊〉 man restored unto the Lord the thing which hee had robbed according
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
not unfitly doth Moab hereby as it were prophesie of their owne destruction for the strength and beautie of Israel may well be likened hereto as Iosephs was by Moses to his first-borne bullocke Deut. 33. 17. and the wicked are as grasse and shall soone be cut downe and wither as the greene herbe Psal. 37. 2. And though at this time Israel might not meddle with Moab for they had other enemies to prey upon and the oxe loweth not when he hath fodder Iob 6. 5. yet Ba 〈◊〉 their Prophet foretold of a starre and scepter that should rise out of Israel and sinite the corners of Moab Num. 24. 17. which was fulfilled in part by David who smote Moab and they became his servants 1 Chron. 18. 2. And God further prophesieth their destruction afterward I have broken Moab like a vessell wherein is no pleasure saith the LORD Ier. 48. 38. Vers. 5. Balaam so written after the Greeke and the New Testament Rev. 2. 14. in Hebrew Bilghnam He was a Diviner or Scothsayer as is said in Ios. 13. 22. Balaam also the sonne of Beor the Diviner did the sonnes of Israel sâ—ay with the sword where the name Diviner or Soothsayer is to be understood of the sonne Balaam not of the father Beor as the like phrase in Esai 37. 2. sheweth where it is said Unto Esaias the sonne of Amos the Prophet which another Scripture explaineth thus Unto Esaias the Prophet the sonne of Amos 2 King 19. 2. And that Balaam was indeed such a kinde of man is after shewed by Moses in Num. 24. 1. The Apostle calleth him a Prophet 2 Pet. 2. 16. and false prophets are called Diviners Ier. 27. 9. and their prophesying Divination Ezek. 13. 6 7 23. What a Diviner was is shewed on Deut. 18. sonne of Beor so the Greeke here writeth that which in Hebrew is Beghnor But the Apostle Peter writing from Babylon 1 Pet. 5. 13. calleth him sonne of Bosor 2 Pet. 2. 15. For in the Baby lonian or Chaldee language the Hebrew letter * 〈◊〉 Ghnajn is often pronounced like S whereupon the Greeke Interpreters sometime put S in stead thereof as Gnamnciud Num. 1. 10. is in Greeke Semioud and in Ier. 46. 17. Saon heghnebir the Interpreters taking it for a proper name expresse it in Greeke thus Sao neeshe 〈…〉 so Iehojadangh in Ier. 29. 26. is in Greeke Iodese Hosheangh in Num. 13. 8. is Aâ—ses and Ieshuangh Ezr. 2. 2. is Iesus and many the like Pethor in Greeke Phathourra it was a citie in Mesopotamia or Aram Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt Act. 7. 2. Gen. 24. 4 10. and there he served strange gods Ios. 24. 2. In this countrey all the Patriarchs except Benjamin the heads of the tribes of Israel were borne and brought up Gen. 35. 26. till Iakob their father fled the land after he had there served for a wife and for a wife had kept sheep Hos. 12. 12. GeÌ„ 31. 21. Iakobs posteritie hereupon professed their father to be an Aramite or Syrian Deut. 26. 5. and from Aram is Balaam now sent for to curse them And as it was in the East countrey Num. 23. 7. so the Easterne land was infamous for Divination and such like arts see Esai 2. 6. by the river to wit Euphrates called the river by excellencie because it was the greatest Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King 4. 24. 1 Chron. 19. 16. And thus the Chaldee here explaineth it to Pethor of Aram which is by Euphrates they cover Hebr. it covereth speaking of the people as of one The Scripture useth the singular or plurall number indifferently as is noted on Gen. 22. 19. thâ— eye that is the face or sight as the Greeke translateth of the land or earth See the like phrase in Exod. 10. 5. 15. abide sit or dwell over against mee These words implied reasons to perswade Balaam to come for their comming out of Egypt intimateth that they being strangers had no right to invade the land their covering the face of the land shewed their number to be great and they having subdued the Amorites and filled their land could not easily be resisted their abiding over against Moab was a signe as they thought that Israel would next invade their countrey But in all this the truth of Israels case and carriage was concealed for here is no meation how God had of old promised them the land of Canaan Gen. 15. 18. or how the Canaanites wickednesse was growne so great that their land should spue them out Lev. 18. 24 25. neither speaketh he of their wrongfull oppression and bondage in Egypt and miraculous deliverance from thence Exod. 1. c. nor how Israel being come had not harmed either Edom or Moab but passed by them in peace Deut. 2. 4. 8 9. 13. and warred onely with the cursed Canaanites devoted unto destruction Though Moab could not but know these things as well as Edom Num. 20. 14 15. c. yet would he mention none of them neither was he content that his brother Israel should doe to the Canaanites as Moab himselfe and Edom and Ammon had done before to the Emims Horims and Zamzummims whom they had cast out of their inheritances and dwelt in their steads Deut. 2. 9 10 12 20 21. For this conspiracie with Balaam and his endevour to destroy Gods people it is said Balakarose and warred against Israel Ios. 24. 9. Vers. 6. Now therefore come Hebr. And now come His purpose being by a curse upon them to bereave them of Gods favour and protection hee would have him to come that by neerenesse of his person and by beholding them his speech might have more vehemencie of spirit and better effect as he supposed So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord 2. Kings 2. 24. And on the contrary when Isaak would blesse his sonne he called him neare and kissed him and smelling the savour of his garments he uttered a more powerfull blessing Gen. 27. 26 27. and so did Iakob to Iosephs children Gen. 48. 9. 10 c. And for this cause Balak led Balaam when hee was come unto high mountaines from whence he might view them whom he was to curse Num. 22. 41. and 23. 9. 14. 28. curse me this or curse for me this people The curse was first laid upon the creatures by God himselfe for sinne Gen. 3. and heavy effects followed thereof the earth cursed brought forth thornes and briers in stead of wholesome fruits Gen. 3. 17 18 and cursed againe for Cains wickednesse it yeelded no more the strength thereof Gen. 4. 12. the figtree cursed by Christ suddenly withered Mark 11. 21. And when the curse is duly pronounced by Prophets and men of God it wanteth not effect as the curse-bringing water of jealousie which should cause the belly of the polluted to swell and her thigh to rot Num.
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
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
his owne matters is yet observed to have beene often angry for the Lords cause as is noted on Num. 12. 3. And he was wroth with the officers because upon them lay the charge to direct and governe the people in the wayes of God Compare Acts 20. 28. 〈◊〉 Pet. 5. 2 3. Rev. 2. 1 5. c. the battell of the warre the battell-ray or host of the warre the first word signifieth warfare as it is orderly set in array the second meaneth the warre fight or combat with the enemie Vers. 16. the word of Balaam the doctrine of Balaam as Rev. 2. 14. or as the Chaldee expoundeth it the counsell of Balaam having reference to that counsell intimated Num. 24. 14. a cause to commit or an occasion to commit Heb. to give atrespasse by fornication and idolatrie Num. 25. 1 2 3. The Greeke translateth to revolt and to despise the word of the Lord. the matter Heb. the word in Greeke because of Phogor see Num. 25. 3. 18. Vers. 17. knowne man by lying with a male the latter explaineth the former which sometime is used alone in the same meaning as in Gen. 4. 1. Luke 1. 34. After it is said knowne the lying with a male the like phrases are in Iudg. 21. 11 12. Vers. 19. seven dayes for so long did the pollution by the dead continue Num. 19. 11. any soule that is any person purifie with the water of separation vers 23. the law whereof was given in Num. 19. your captivitie that is your captives or prisoners as in vers 12. The Iewes hold that the heathens are not polluted by the dead or with other like legall uncleannesse as is noted on Num. 19. 14. But in this case when heathens are captived by Israelites and so become their lawfull possession they are uncleane and to be purified by proportion from the law in Gen. 17. 12 13. Wherupon Iarchi here saith Your selves and your captivity not that heathens doe receive uncleannesse and need to be sprinkled but as you the children of the covenant so your captives also which come into the covenant and are uncleane have need to be sprinkled and in the seventh day according to the law in Num. 19. 19. the signification whereof is shewed there Vers. 20. every garment or every cloth the word implieth not onely garments for mans body but cloathes for other use as in Num. 4. 6 7 8. instrument or vessell of skin whatsoever is made of the skin of any beast so after every instrument or vessell of wood worke of goats haire that is thing made of goats haire the word haire may here be understood as in Exod. 25. 4. some adde of goats skins it may also meane any other part as Sol. Iarchi here saith it implieth any instrument of the hornes and of the hoofes and of the bones Vers. 21. which went that is which had gone Hebr. which came wherefore it may also bee Englished which came from the battell so the Greeke here translateth it and so the Hebrew word which usually signifieth to is by the holy Ghost in Greeke translated from or out of as in Rom. 11. 26. from Esay 59. 20. See the like noted on Gen. 36. 6. the ordinance or the statute of the law which the Greeke calleth Dicaioma that is the just ordinance or righteous statute of the law The same word Paul useth in Rom. 2. 26. if the uncircumcision that is the uncircumcised Gentile keepe the ordinances or righteous statutes of the Law and in Rom. 8. 4. that the ordinance the righteous statute of the Law might be fulfilled in us So in Hebr. 9. 1. ordinances of divine service Here Eleazar the Priest declareth to the people the Law which God had commanded Moses as it was generally the dutie of Priests and Levites to teach Iakob Gods judgements and Israel his Law Deut. 33. 8. 10. Hag. 2. 11 12. Mal. 2. 7. Moreover the heiffer with whose ashes the purifying water was prepared was expresly given to Eleazar Num. 19. 3. c. Vers. 23. that goeth thorow the fire that is will or may abide the fire and not be consumed therewith Or that commeth in the fire and it shall be or that it may be cleane water of separation in Greeke water of purification the water mentioned in Num. 19. 9. which was to bee sprinkled upon the vessels with hyssop Num. 19. 18. after they had passed thorow the fire goeth not thorow the fire that will not abide the fire or commeth not in the fire This latter some of the Hebrew Expositors as Iarchi and Targum Ionathan doe follow and understand by things that come in the fire such vessels and instruments as are used at the fire kettles spits and the like and by things that come not in the fire they understand cups platters and such like But the former seemeth best thorow the water to bee washed therewith and not sprinkled onely with that water of separation Num. 19. By this passing thorow fire and water the vessels had a legall purification from their ceremoniall uncleannesse to signifie that the creatures are sanctified unto our use by the word of God and prayer 1 Tim. 4. 4 5. And sometime by vessels the Scripture signifieth men and by their passing thorow fire and water their cleansing from corruption by afflictions and through the grace and spirit of Christ as I will gather you into the middest of Ierusalem as they gather silver and brasse and iron and lead and tinne into the middest of the furnace to blow the fire upon it to melt it so will I gather you in mine anger c. Ezek. 22. 19 â—2 And in a great house there are not onely vessels of gold and silver but also of wood and of earth and some to honour and some to dishonour If a man therefore purge himselfe from these he shall be a vessell unto honour sanctified and meet for the masters use c. 2 Tim. 2. 20 21. Againe Thou hast tried us as silver is txied c. wee went thorow fire and thorow water Psal. 66. 10 12. See also Zach. 13. 9. Mal. 3. 3. Vers. 26. the summe Hebr. the head that is the summe or count as the Greeke and Chaldee expound it see Num. 1. 2. So after in vers 49. Vers. 27. into two parts or into halfes Hebr. divide or halfe the bootie The warre and victory being the Lords hee divideth the prey at his pleasure halfe to the 12 thousand souldiers and halfe to the congregation who went not out to warre So David made it an ordinance in Israel As his part is that goeth downe to the battell so shall his part be that tarrieth by the stuffe they shall part alike 1. Sam. 30. 24 25. And to the warriers of the two tribes and the halfe that fought against the Canaanites Iosua said Divide the spoile of your enemies with your brethren Ios. 22. 8. Vers. 28. And levie or And heave up which the Greeke and Chaldee translate And separate a
promise was fulfilled which Abraham beleeved Gen. 15. 5 6. They were six hundred thousand men besides women and children Exod. 12. 37. Numb 1. see also Deut. 10. 22. Vers. 11. Adde that is increase Moses envied not their multitude but wished them still more as David also did Psal. 115. 14. And the increase of the Church is a speciall blessing fulfilled in Christ as Esay 49. 20 21. and 54. 1 2 3. Vers. 12. Your cumbrance or wearisome molestation trouble as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious And by your cumbrance understand the cumbrance that commeth unto me by you For when a people is increased the care and trouble of their Governours is increased also 1 King 3 8 9. 2 Cor. 11. 28. Vers. 13. Give yee of your owne looking out and choise So Ministers were lookt out and presented by the people Act. 1. 15 23. and 6. 3 5 6. In Ex. 18. 25. it is said Moses chose men of abilitie c. Here the people gave them and after in v. 15. Againe Moses gave that is made them heads for when things are done by many under the government of one principall they are said to be done by them or by him See the Annotations on Num. 21. 21. understanding or prudent the Greeke translateth skilfull or indued with knowledge which word the Apostle useth Iam. 3. 13. knowne or expert as the word signifieth in Esay 53. 3. This latter the Greeke favoureth here and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe Hends that is Captaines Governours or Leaders as the Greeke here translateth and in v. 15. and c. 5. v. 23. and often otherwhere Vers. 15. and gave them that is set them made them or constituted them as the Greeke and Chaldee versions explaine it So hee hath given thee over them for king 2 Chron. 9. 8. is expounded hee hath set or constituted thee King 1 King 10. 9. Officers in Hebrew Shotrim they were such as executed the Magistrates lawes as the Hebrews thinke see the notes on Deut. 16. 18. among or to your Tribes The Greeke translateth it to your Iudges which seemeth to bee a mistaking Shophte for Shibte although even in the Hebrew text wee may see one of these put for another as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes Verse 16. Heare betweene your brethren to wit the causes and controversies betweene them Hebr. To heare which phrase is often used in commandements as is noted on Exod. 13. 3. and it may be a defective speech for hearing heare yee that is heare diligently judge justice that is just and righteous judgment which is opposed unto judging according to the appearance Ioh. 7. 24. his stranger that is the stranger that is with him or contendeth with him as hee that eateth my bread Psal. 41. 10. that is which eateth bread with me Ioh. 13. 18. Verse 17. respect persons or acknowledge faces either by honouring the person of the mightie or by countenancing a poore man in his cause Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise that it is not good to acknowledge faces or respect persons in judgment Prov. 24. 23. alike the small c. that is the small as well as the great and the great as well as the small Hebr. like small like great It implyeth both persons and causes of man or of any man that is Gods or of God and belonging to him appointed by his Law So in 2 Chron. 19. 6. Yee judge not for man but for the LORD And a like phrase is in another case The battell is not yours but Gods 2 Chron. 20. 15. the cause or the word the matter See Exod. 18. 22. Verse 18. all the things Hebr. all the words Thus Moses faithfully taught the Iudges and people all their duties and they had a perfect law So Christ who was faithfull to him that appointed him as Moses was Heb. 3. 2. made knowne to his Disciples all things that he had heard of his father Ioh. 15. 15. which they should teach also his people to observe Mat. 28. 20. Verse 19. journied or departed Here Moses sheweth the obedience which they began to shew unto God in leaving the mount of God the place which might seeme sanctified and where men might have said Lord it is good for us to bee here as Mat. 17. 4. great for it bordered upon many countries Madian Edom Moab c. and fearefull for the many troubles and terrours in it Num. 11. 1. c. it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. wherein were fiery serpents and scorpions Deut. 8. 15. It was the wildernesse of Pharan Num. 10. 12. and 13. 1. where Ismael dwelt when his mother Agar and hee had lost themselves in wandring after that they were cast out of Abrahams house Gen. 21. 21. It figured the estate and dominion of the law thorow which Gods people passe with many wants sinnes terrours and stings of conscience c. Compare Psal. 63. 2. and 32. 4. and 107. 4 5. and the healing of all these spirituall defects by the Gospell Esa. 40. 3 4. Mark 16. 18. of the mount that is which leadeth to the mount of the Amorites a people high as Cedars strong as Okes Amos 2. 9 10. Kadesh Barnea called sometime Kadesh onely it was in the wildernesse of Pharan Num. 13. 26. Verse 21. discouraged or cast downe broken which word when it is applied to the minde signifieth discouragement through feare Here Moses shewed them the right that they had in the promises of God the ability which they had in him to obtaine them and his commandement to take their inheritance set before them Verse 23. was good that is pleased or liked me well because it was approved or at least permitted of the Lord Num. 13. 2 3. For prudent policie so it bee not mixed with unbeleefe doth well beseeme us in the execution of Gods commandements So Iosua sendeth spies and useth other stratagems Ios. 2. c. one man of a tribe or for a tribe of every tribe one See Num. 13. 2 4. c. where their names are set downe and the charge given them Verse 24. Eshcol that is the Cluster of grapes whereof the place had the name Num. 13. 25. Verse 25. the fruit as grapes pomegranates figs Num. 13. 23. a good land flowing with milke 〈…〉 ney Num. 13. 27. Verse 26. rebelled in Greeke disobeyed properly it signifieth turned or changed as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience whereby Gods word is as it were changed and disanulled the mouth that is the word as the Greeke translateth So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers 43. Of their
by it if thou performe this dutie to thy poore brother The Greeke explaineth it for this thing the Lord blessing will blesse thee Vers. 6. blesseth thee or hath blessed thee that is will surely blesse thee a promise spoken of as already done thou shalt lend God will so blesse thee that thou shalt have enough to lend and shalt not need to borrow so it is explained in Deut. 28. 12. rule over many as other wayes so particularly by lending unto them being richer than they for The rich ruleth over the poore and the borrower is servant to the man that lendeth Pro. 22. 7. Compare also Psal. 37. 21 26. Vers. 7. any of thy gates or one of thy gates which the Greeke and Chaldee expound cities not make strong that is not harden thine heart for so these phrases doe one open another as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it not turne away thine heart the Apostle calleth it a shutting up of the bowels of compassion from him that hath need 1 Iohn 3. 17. shut thine hand that is abstaine from giving contrary to the opening of the hand in vers 8. Vers. 8. open thine hand that is be bountifull and give so againe in v. 11. Thus it is said of God Thou openest thine hand they are filled with good Psal. 104. 28. and 145. 16. Our Saviour saith Doe good and lend hoping for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kinde unto the unthankefull and to the evill Be ye therefore mercifull as your Father also is mercifull Luke 6. 35 36. Vers. 9. a thought Hebr. a word used generally for any thing or thought the Greeke saith a hidden word or secret thing in thy hart or with thy hart of Belial that is of wickednesse see Deut. 13. 13. This is to be referred unto the former a word or thought of Belial as they are joyned in Ps. 101. 3. 41. 9. that is a wicked thing or thought in thy hart and so the Greeke explaineth it an unlawfull thing Some referre it to the latter the hart as if he should say a thought in thy wicked heart thine eye be evill hereby is meant the manifestatiō of a covetous affection as is after shewed by the effect and thou givest not unto him and proceedeth from an evill heart v. 10. for the eye declareth what is in the mind This Solomon teacheth by the contrary saying He that hath a good eye shall be blessed for hee giveth of his bread to the poore Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour with a good eye diminish not the first fruits of thine hands But an evill eye signifieth envie and covetousnesse as Eat thou not the bread of him that hath an evill eye Pro. 23. 6. and Is thine eye evill because I am good Matth. 20. 15. and Christ saith that an evill eye proceedeth from within out of the heart of men Mark 7. 21 22. it be sinne unto thee or sin in thee that is a great sinne for which thou shalt be condemned as is shewed in Matth. 25. 41 42 45. Thus sin is used sundry times for a most sinfull and damnable action as The thought of foolishnes that is of the foole is sin Pr. 24. 9. and If I had not done among thē the works which none other man did they had not had sin Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater the sooner punished when the poore for want of releefe doe cry unto God Vers. 10. Giving thou shalt give that is In any wise give and that freely bountifully c. So in v. 11. opening thou shalt open thine hand thine heart shall not be evill or let not thine heart be evill that is grudge not grieve not nor distrust the providence of God So the Greeke translateth thou shalt not be grieved in thy heart This is spoken of the heart because a pretence of liberality is sometime made without a good heart as is shewed in Prov. 23. 6 7. Hereupon it is said Every man according as he purposeth in his heart so let him give not of griefe or of necessity for God loveth a cheerefull giver 2. Cor. 9. 7. will blesse thee and consequently will inrich thee for the blessing of the Lord it maketh rich Prov. 10. 22. Other blessings also are implied for he saith If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darknesse shall be as the noone day and the LORD will guide thee continually and satisfie thy soule in droughts make fat thy bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Esay 58. 10 11. Verse 11. not cease out of the land or from the middest of that is from within the land Though God is able abundantly to supply all mens wants yet suffereth he some to have need as for other causes so to make triall of the love and compassion of his people to their poore brethren Yee have the poore with you alwaies and whensoever yee will yee may doe them good Mar. 14. 7. Vers. 12. an Hebrew or an Hebrewesse that is as the Chaldee expoundeth it a sonne of Israel or a daughter of Israel for the Israelites were called Hebrewes Exod. 2. 6. afterward when the other tribes were fallen from God and the tribe of Iudah abode in the truth Hos. 11. 12. they were called Iewes Ier. 34. 9. Ezra 5. 5. and 6. 7 8. c. Est. 4. 7. and 9. 1. sold unto thee of the selling of the Hebrews see the Lawes fore-given in Exod. 21. 2. 11. Levit. 25. 39. 55. The Hebrew Expositors understand this Law here given for him that was sold by the Magistrate according to Exod. 22. 3. and not for such as sold themselves Maim treat of Servants c. 3. s. 12. but it seemeth by the words of Moses and by Ier. 34. to extend further in the seventh yeere to wit from the time of his sale for this is not the seventh yeere the yeere of release fore-spoken of in v. 1 2 9. see the annotations on Exod. 21. 2. send him out free or let him goe out a free man This was not an intermission of service for the seventh yeere onely but a full release for ever wherefore God blameth the Iewes in Zedekiahs daies who had released their servants and afterward caused them to returne and brought them into subjection and servitude again Ier. 34. 14 15 16. c. Neither was this release to be purchased by the servants of their friends but was for nothing Exod. 21. 2. This Sabbath or seventh yeere figured the acceptable yeare the time of grace by Christ who releaseth freely by his Gospell such as were the servants of sinne and Satan Esay 61. 1 2. Luk. 4. 18 19. Rom. 6. 12 13 14.
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum 〈◊〉 by Lot or the like thy brethren in this Christ was figured as also in his other functions of 〈…〉 phesie and Priesthood for so it is written Ie 〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards â—â—ee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour â—â—but when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
creating and advancing him as in v. 6. lightly esteemed or vilely and foolishly despised Hebr. jenabbel of Nabal foolish as he called them in v. 6. The Chaldee expounds it hee provoked to anger the Rocke the mighty God Christ as vers 4. So the Greeke translateth he departed from God his Saviour Vers. 16. provoked him to jealousie or made him jealous that is exceeding angry for jealousie is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. strange gods the Chaldee explaineth it the service of Idols or idolatry So in Psal. 78. 58. they provoked him to jealousie with their graven images And in 1 King 14. 22 23. the Iewes provoked him to jealousie with their sinnes c. for they also built them high places and images c. And this is the second part of their sinne to turne to idols and devils abominations that is abominable idols or false gods and other sinnes as Levit. 18. 26 27. Deut. 7. 25. 2 King 23. 13. Vers. 17. to devils that waste and destroy man-kinde as their name Shedim here signifieth see Levit. 17. 7. and these are in this respect opposed to God who maketh and saveth his people v. 15. So Ieroboams calves are called Devâ—ls 2 Chron. 11. 15. and all the Gentiles idols are Devils 1 Cor. 10. 20. and Antichrists Revel 9. 20. And unto devils the Israelites sacrificed their sons their daughters when they sacrificed them unto the Idols of Canaan Psal. 106. 37 38. whom they knew not had no knowledge or experience of any good from them or gods which knew not them that is had done them no good as on the contrary the true God saith I did know thee in the wildernesse Hos. 13. 5. where the Chaldee explaineth I supplied their necessities came lately up Hebr. came from neere that is from neere time which when it is spoken of a thing past meaneth lately when of a thing to come it meaneth shortly as in Ezek. 7. 8. were not afraid with horrour lest they should be hurt by them So the originall word properly signifieth and therein differeth from that feare or reverence which we owe to the true God Hee meaneth that they were such Gods as could neither doe good nor evill as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill neither also is it in them to doe good Vers. 18. the Rocke that is as the Greeke saith the God and the Chaldee the strong Feare that is the strong God see v. 4. begat thee with the word of truth that thou shouldst be a kinde of first-fruits of his creatures as Iam. 1. 18. The Chaldee expoundeth it created thee which may also bee applied to creating in Christ Iesus unto good workes as Ephes. 2. 10. unmindfull in Greeke hast forsaken this the word following hast forgotten sheweth their long continuance in their sin wherof God complaineth by the Prophet My people have forgotten me daies without number Ier. 2. 32. And is not only forgetfulnesse in minde but in affection and action as when they made a Calfe in the wildernesse they forgat God their Saviour Ps. 106. 19. 21. So God when he will punish them threatneth I will utterly forget you and forsake you Ier. 23. 39. Hereupon he saith Remember these O Iakob and Israel for thou art my servant I have formed thee thou art my servant O Israel shew not thy selfe forgetfull of mee Esay 44. 21. that formed thee or that brought thee forth in Greeke that nourished thee in Chaldee that made thee God is here likened to a father that begat and a mother that bare or brought forth both which do set forth his love and the worke of his grace Vers. 19. saw the Chaldee saith it was revealed before the Lord. God the Iudge first taketh notice of the sinne as in Gen. 18. 20 21. contemptuously abhorred or loathed despised as loathsome which the Greeke expresseth by two words he was jealous or fervent and he was provoked the Chaldee his anger was strong This word which is commonly used for mens contemptuous provoking or despighting of God is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners the provoking or the angering the indignation or griefe caused by his sons and daughters that is by them which had beene his children by his gracious calling of them and would seeme so to be still but their spot was not such as his childrens v. 5. Vers. 20. will hide my face the Chaldee expounds it will take away my divine presence It meaneth also the withdrawing of his favour therefore his children often praied against this Psal. 27. 9. and 102. 2 3. Exod. 33. 15 16. And when God threatneth judgment to his people he saith I will shew them the backe and not the face in the day of their calamity Ier. 18. 17. And here their punishment is answerable to their sinne as they first withdrew their love and obedience from God so he withdrew his presence and grace from them that though they sought him they should not finde him Prov. 1. 28. The contrary is promised to the faithfull They shall see his face Rev. 22. 4. will see and let others see as the Greeke saith I will shew what shall be to them at the last Now the last end of sinners if they convert not is their destruction Psal. 73. 17 18. Prov. 14. 12 13. and 23. 32. very froward Hebr. a generation of frowardnesses or of perversities that is a most froward and perverse people This word Paul useth of heretickes Tit. 3. 11. no faith no firmnesse truth or stability for faith hath the name of stedfastnesse see the notes on Exod. 17. 12. Vers. 21. not god or no god a prophesie of the rejection of the Iewes with the cause thereof They left the Lord their God and tooke another so they made him jealous and angry the Lord also will leave them and take another people so they shall bee provoked their vanities that is as the Greeke translateth their idols or as the Chaldee expounds it their service of idols So Idols are called vanities Ier. 8. 19. and 14. 22. 2 King 17. 15. because they are nothing 1 Cor. 8. 4. not a people or no people that is by the Gentiles which now are not my people whom I will call to my faith and obedience by the Gospell whereby the Iewes shall have occasion of jealousie and anger So Paul expoundeth this in Rom. 10. 19 c. And in 1 Pet. 2. 10. which in time past were not a people but are now the people of God And in Hos. 1. 10. In the place where it was said unto them Yee are not my people there it shall bee said unto them Yee are the sonnes of the living God Thus God threatneth to take his Kingdome from the Iewes and give it to the Gentiles a foolish nation and therefore vile and despised so this is a reward of
their rebellions and to punish their enemies for abusing them Therefore the Apostle maketh this a generall doctrine and teacheth us to commit our injuries unto God Beloved avenge not your selves but rather give place unto wrath for it is written vengeance is mine I will repay saith the Lord Rom. 12. 19. And by this hee would deterre us from sinne Heb. 10. 29 30. in the time or at the time to wit which I have appointed that is in due time or as the Greeke translateth in the time when their foot shall slide meaning then his vengeance should be seene their foot shall slide or shall bee removed which the Chaldee expoundeth they shall bee caried captive out of their land But it is more generall and signifieth their fall into manifold afflictions against which David praieth and comforteth him-selfe in the mercy of God Psal. 17. 5. and 38. 16 17. and 121. 3. and 94. 18. calamity The originall word properly signifieth a fogge or thicke cloud and is fitly applied to the time of affliction and dismall day which the Greeke translateth day of perdition and the Apostle calleth the day of judgment the day of perdition of ungodly men 2 Pet. 3. 7. that shall come upon them or that are ready for them and for him that is for every of them make haste Hebr. maketh haste a word singular and masculine joyned with the former word plurall and feminine to intimate a particular hastening of every judgment in sore measure This sentence the Apostle hath reference unto when prophesying of false teachers he saith their judgment now of a long time lingneth not and their perdition slumberath not 2 Pet. 2. 1 3. Vers. 36. judge his people that is punish the evill and defend the good against the oppressors So against such as forsake Christ Paul alleageth this sentence The Lord will judge his people and addeth It is a fearefull thing to fall into the hands of the living God Heb. 10. 30 31. And for defence the Psalmist saith Iudge mee O God and plead my cause against an unmercifull nation Psal. 43. 1. repent himselfe change the course of his administration towards his people as a man when hee repenteth changeth his way This is spoken of God not properly for he cannot repent 〈◊〉 Sam. 15. 29. but after the manner of men as is noted on Gen. 6. 6. For this repentance of God concerning his servants Moses praieth in Psal. 90. 13. and God promiseth if a nation turne from their evill hee will repent him of the evill that he thought to doe unto them Ier. 18. 8. and performed it towards the Ninevites Ion. 3. 10. and towards the Israelites Amos 7. 2 3 6. And hereupon men are exhorted to turne unto the Lord For hee is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Ioel 2. 13. the hand of his people that is their strength which the Greeke explaineth thus for he seeth them feeble So hand is for strength or power as the hand or power of the sword Iob 5. 20. the hand of the dog Psal. 22. 21. and there is none shut up or and nothing is shut up or left or and come to nothing consumed is hee that is shut up and that is left And so it may be understood both of persons and of goods that there is none shut up in the enemies hand as captive or prisoner none left untaken by the enemy or none shut up in houses cities towers to escape the enemy none left escaped from destruction It meaneth an utter overthrow of their state and kingdome as the overthrow of Ieroboams house is threatned in these termes I will cut off from Ieroboam him that pisseth against the wall him that is shut up and left in Israel 1 King 14. 10. The like is threatned to Ahab 1 King 21. 21. And this compassion here promised was in some sort shewed to Israel in the daies of Ieroboam sonne of Ioash as it is written For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel 2 King 14. 26. Vers. 37. And he shall say that is the Lord shall say as the Greeke version explaineth it God here upbraideth the idols which Israel followed as being vaine and unable to helpe them whereby Israel also receiveth a sharpe rebuke and checke of conscience for leaving the Lord to follow such It may also bee referred to the gods of the heathens over whom God thus triumpheth after he hath redeemed his people But Ieremy useth the like speech against Israel Where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble c. Ier. 2. 28. Vers. 38. did eat the fat that is to whom they burned the fat of their sacrifices which therefore are said to be eaten by those gods as the sacrifices to the Lord was called his bread Lev. 21. 6. let him be in Greeke let them be but this hath reference to the Rocke the mighty God forementioned vers 37. in whom they hoped for safety So God said to Israel Goe and cry unto the Gods which yee have chosen let them save you in the time of your tribulation Iudg. 10. 14. It is a sharpe reproofe with an upbraiding of their folly Vers. 39. See now in Greeke See see God having manifested the vanity of false gods provoketh all to come unto him who is himselfe alone eternall powerfull and gracious Ionathan in his Thargum paraphraseth here thus When the word of the Lord shall be revealed for to redeeme his people hee well say to all peoples See now c. I I am he in Greeke I am it is the more vehement by doubling the word I as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also I am the same that is eternall and unchangeable so in Psal. 102. 28. Thou art hee which the Apostle expoundeth thou art the same Heb. 1. 12. Ionathan aforesaid openeth it thus I hee that am and have beene and I hee that shall bee This accordeth with Gods describing of himselfe in Revel 1. 4. and 16. 5. And here the mystery of the Trinity is implied as in Deut. 6. with mee in Greeke besides mee and so in Esay hee saith besides mee there is no God Esay 45. 5. I doe kill none but I have power of death and life so Anna in her Song saith Iehovah killeth and maketh alive hee bringeth downe to the grave and bringeth up 1 Sam. 2. 6. Hereby Christ is knowne to be very God For as the Father raiseth up the dead and maketh them alive even so the sonne maketh alive whom he will Ioh. 5. 21. Hee hath the keies of hell and of death Rev. 1. 18 Gods killing and wounding implieth the hatred which he hath in justice against sinne and sinners his reviving and healing sheweth his love out of grace to his
creatures and mercy in respect of their misery I heale so in Iob 5. 18. Hee maketh sore and bindeth up he woundeth and his hands doe heale And in Hos. 6. 1. He hath torne and hee will heale us he hath smitten and hee will bind us up Ionathan in his paraphrase saith I have smitten the people of the house of Israel and I will heale them in the latter daies that delivereth or can deliver so in Esay 43. 13. even before the day was I am hee and there is none that delivereth out of mine hand I will worke and who shall let it It teacheth us the omnipotency which God onely hath Vers. 40. For I lift or when I lift up my hand which is a signe of swearing as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here explaineth it I will lift up my hand unto heaven and sweare by my right hand and say c. Though the lifting up or stretching forth of the hand is also for a signe to make the hearers attentive Esay 49. 22. Act. 26. 1. I live understand as I live these are the words of an oath as in Ier. 4. 2. thou shalt sweare Iehovah liveth And because God can sweare by no greater he sweareth by himselfe Heb. 6. 13. So the Angell lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 5 6. And as an oath is for confirmation and to shew the immutability of his counsell Heb. 6. 16 17. so here God confirmeth the former threatnings and promises by an oath which Ionathan in his Thargum explaineth thus As I live so will I not breake mine oath for ever Vers. 41. my glittering sword Hebr. the lightning of my sword that is the bright glittering blade of my sword which the Greeke translateth If I whet my sword like lightning So in Gen. 3. 24. the flame of a sword that is a bright flaming sword and in Hab. 3. 11. at the shining of the lightning of thy speare that is of thy glittering speare This similitude sheweth Gods judgments to be swift violent powerfull terrible as in Zach. 9. 14. his arrow shall goe forth as the lightning So in Ezek. 21. 10. his sword is fourbished that it may glitter on judgment that is on weapons of judgment the arrowes after mentioned v. 42. or take hold of it the sword in judgment Here judgment seemeth to be meant of rigour and severity opposed unto mercy Iam. 2. 13. Esay 34. 5. Vers. 42. drunke with bloud this signifieth a great slaughter of the enemies and a full satisfying of Gods justice upon them Like this is the dipping or embruing of the foot in the bloud of the enemies Psal. 68. 23. shall devoure or shall eat flesh which the Chaldee expoundeth shall kill among the peoples So the Lords sword is said to devoure in Ier. 12. 12. with the bloud or from the bloud the slaine or the wounded speaking singularly of one but meaning every one as the Greeke translateth wounded ones the captives Hebr. the captivity which word is often used for a multitude of captives or prisoners taken in war as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth of them that ar◠〈…〉 led and of captives from the beginning or from the head which word is sometime used for the first beginning Iudg. 7. 19. but commonly for the head chiefe and principall and so the Greeke here translateth it from the head whereby the heads captaines and chiefe of the enemies are meant on whom God would take vengeance Or from the beginning that is from the first time that the enemies have oppressed Gods people God will leave none of them unpunished revenges of the enemy that is revenges shall be executed upon the enemy for all their wrongs that ever they did to Israel since the beginning Vers. 43. Shout joyfully or sing in Greeke rejoyce nations or Gentiles with his people the Greeke addeth this word with which the Apostle alloweth in Rom. 15. 10. So he followeth not us Mar. 9. 38. is explained he followeth not with us Lu. 9. 49. The Chaldee expoundeth it Land yee peoples the judgment of his people It is an exhortatiō to the Gentiles to sing praises unto God for his mercie to thē to the Iewes as the Apostle saith That the Gentiles might glorifie God for mercie as it is written For this cause I will confesse thee among the Gentiles and sing unto thy name And againe he saith Rejoyce yee Gentiles with his people Rom. 15. 9 10. the bloud of his servants in Greeke of his sonnes So in Rev. 19. 1 2. much people in heaven say All 〈…〉 and glorifie God for judging the great Whore and avenging the bloud of his servants at her hand meaning the bloud that was shed as in Psal. 79. 10. make atonement and so be reconciled unto in Greeke will purge the land to wit from the sinne and uncleannesse thereof as the high Priest on Atonement day did make atonement for the holy place because of the uncleannesse of the sonnes of Israel and because of their transgressions in all their sins Lev. 16. 16. So it is a prophesie of grace in Christ who should make expiation for his Church and people for him God fore-ordained to be a propitiation through faith in his bloud Rom. 3. 25. for his people the Greeke translateth it the land of his people the Chaldee better for his land and for his people speaking according to the types of old where the Land of Canaan was the inheritance the people of Israel the heires that was called the Lords land Hos. 9. 3. and they the Lords people Vers. 44. Moses came the Greeke addeth unto the people and Ionathan in his Thargum addeth from the tabernacle the house of doctrine this song in Greeke this Law as in v. 46. So Asaph called his song a Law Psal. 78. 1. Hosheah in Greeke Iesus elsewhere called after the Hebrew Ioshua see Num. 13. 17. and Deut. 31. 14 19. Vers. 46. set your heart that is your hearts as harden not your heart Ps. 95. 8. is interpreted your hearts Heb. 3. 8. in Greeke attend with your heart It meaneth a diligent consideration application which elsewhere God explaineth thus Behold with thine eies and heare with thine eares and set thine heart upon all that I shall shew thee Ezek. 40. 4. and 44. 5. Vers. 47. a vaine word or a vaine thing that in doing thereof you should lose your labour but in keeping it there is great reward Psal. 19. 12. your life so Paul saith Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Rom. 10. 5 6. where he opposeth it to the righteousnesse of faith And by life is meant eternall life as our Saviour answered the Lawyer asking what hee should doe to inherit eternall life c. Doe this and thou shalt live Luk. 10. 25 28. Vers.
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
his greatnesse or majestie in speciall mercie towards his owne people and against their enemies which is the fourth argument of his praise Compare Deut. 3. 24. and 9. 26. and 32. 3. Ex. 15. 16. 1 Chro. 17. 19. Luke 1. 46 49 58. Act. 2. 11. Psal. 79. 11. and 145. 3. 6. Majesty hath the name of greatnesse and is applied to the greatest state of Polities or Common-weales which is to be minded here Vers. 4. flute or dance Psal. 149. 3. Virginals or stringed instruments this word is not else-where in Scripture Organ or the Organon as the Greeke translateth it the Hebrew name signifieth a lovely or delightfull instrument it is one of the ancientest of the world invented by Iubal Gen. 4. 21. and an instrument of joy Iob 21. 12. 30. 31. well sounding Cymbals Hebr. Cymbals of hearing that is easie or delightfull to be heard which the Greeke translateth well sounding The Cymbals were of metall as bels and have their name of their shrill tinckling sound loud sounding or joyfully sounding or tinckling as 1 Cor. 13. 1. Hebr. Cymbals of shouting sound Vers. 6. all breath or every breath that is every thing that hath breath this word is used for the breath that God inspired into man Gen. 2. 7. and so for mans minde or immortall soule Isa. 57. 16. and usually is applied to man and to the breath of God Psal. 18. 16. but in Gen. 7. 22. it seemeth to be spoken of all living things Compare Rev. 5. 13. where every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them were heard saying Vnto him that sitteth upon the Throne and unto the Lamb be blessing and honour and glory and power for ever and ever Amen The end of the Booke of Psalmes A TABLE DIRECTING TO SOME principall things observed in the Annotations of the Psalmes A ABashing what it signifieth Psal. 6. 11. Aedom described Psal. 60. 10. Aegypt Psal. 68. 32. the plagues of Aegypt described Psal. 78. 44 c. and 105 28 c. Aethiopia Psal. 68. 32. Almighty Shaddai how God is so called Psalm 68. 15. Alone diversly taken Psal. 4. 9. Amalek Psal. 83. 8. Amen what it signifieth Psal. 41. 14. Ammonites Psal. 83. 8. Angels Psal. 68. 18. and 104. 4. And in stead of For Psalm 1. 3. and 7. 10. and 55. 13. And for but Psal. 55. 14. And for that Psal. 43. 4. and 49. 10. And a signe of passion Psal. 2. 6. and 115. 3. Anger outward as wrath inward Psal. 2. 5. Arrowes what they meane Psal. 18. 15. and 45. 6. Asaph who he was Psal. 50. 1. B BElial what it meaneth Psalm 18. 5. and 41. 9. Baal what it signifieth and how it is turned into Bosheth Psal. 106. 28. Bands signes of subjection Psal. 2. 3. Babel described Psal. 1. 37. 1. Being for continuing Psal. 64. 8. Blessed a title given to God Psal. 68. 36. Blessing diversly used Psal. 3. 9. O Blessed or Happy how it differeth from the former Psal. 1. 1. Blouds and man of blouds what they meane Psal. 5. 7. and 51. 16. Bounteous Princes Psal. 47. 10. Bounteous reward Psal. 13. 6. Bread for all food Psal. 78. 20. Brookes what they are and of what use Psalm 1. 3. Burnt offering what it was Psal. 20. 4. C CAptivity for captives Psal. 14. 7. and 68. 19. Cedar-tree described Psal. 29. 5. Cherub Cherubims what they were Psalm 18. 11. Christ or Anointed Psal. 2. 2. Commanding diversly used Psal. 42. 9. Condemne as guilty Psal. 5. 11. Confession diversly used Psal. 6. 6. and 32. 5. and 50. 14. Corrupt not a title of some Psalmes Psal. 57. 1. Corruption Psal. 16. 10. Corrupting ditch or pit wherefore so called Psal. 7. 16. Covenant what it signifieth Psal. 25. 10. Striking covenant Psal. 50. 5. Covetous or gain-thirsty whereof it is named Psal. 10. 3. Courts of Gods house Psal. 65. 5. Cursing Psal. 10. 7. D DAughter for Congregation Psal. 9. 15. Daughters for Villages Psal. 48. 12. David put for Christ Psal. 18. 50. 40. 1. 89. 4. Day for time of affliction Psal. 37. 13. 18. Deceit whereof named Psal. 5. 7. Decree or Statute what it meaneth Psal. 2. 7. Degrees what they meane Psal. 120. 1. Devils whereof they are named Psal. 106. 37. Doing for yeelding fruit Psal. 1. 3. E EDom described Psal. 60. 10. Egypt Misraim Psal. 68. 32. F FAce for anger Ps. 21. 10. Face for grace Psal. 27. 8. and 42. 6. Faithfull what it meaneth Psal. 19. 8. False vanity Psal. 12. 3. Falsly denie Psal. 18. 45. Favourable acceptation Psal. 5. 13. Feare for God Psal. 76. 12. Feare for Gods worship c. Psal. 19. 10. for walking in his waies Psal. 34. 10. and 128. 1. Feeding what it meaneth Psal. 23. 1. Finding diversly used Psal. 36. 3. and 116. 3. and 132. 5. and 46. 2. First-borne ministers of God Psalm 78. 51. the Chiefe over others Psal. 89. 28. Fooles vaine-glorious Psal. 5. 6. Foole Nabal Psal. 14. 1. Foole Aevil Psal. 38. 6. Foole unconstant Psal. 49. 11. Forgiving what it meaneth Psal 25. 18. G GAtes of death Psal. 9. 14. Gates of the daughter of Sion Psal. 9. 15. Gates of justice Psal. 118. 19. Gathering diversly used Psal. 26. 9. Generation what it meaneth Psal. 12. 8. Girding what it meaneth Psal. 76. 11. Giving for putting setting c. Psal. 4. 8. and 8. 2. Giving for granting suffering Psal. 16. 10. Gladnesse gladsomnesse outward as joy is inward Psal. 2. 11. Glorious majesty Psal. 8. 2. Glorie or Honour whereof it is named Psal. 3. 4. 85. 10. Glorie for the tongue Psal. 16. 9. Glorying or praising ones selfe Psal. 34. 3. God Elohim what it meaneth Psal. 3. 3. God El Psal. 5. 5. Gods for Angels Psal. 8. 6. and 97. 7. Gods for Magistrates Psal. 82. 1 6. Gods name added to things for excellency Psalm 36. 7. The living God Psal. 42. 3. Gospell or Evangelie whereof it is named Psalm 40. 10. Gracious Saint what it meaneth Psal. 4 4. H HAlelu-jah Psal. 104. 35. and 135. 1. Harpe Psal. 33. 2. Heavens what they are Psal. 8. 9. Hell what it meaneth Psal. 16. 10. Heritage Heire Inheritance what they meane Psal. 2. 8. Hiding the face what it siguifieth Psal. 13. 2. High refuge what it is Psal. 9. 10. Hopefully wait Psal. 31. 25. Horne for power glory Psal. 18. 3. and 75. 5 11. Hosts or Sabbath Gods title Psal. 24. 12. House whereof it is named Psal. 5. 8. Hypocrites why so called Psal. 35. 16. I IAakob what it meaneth Psal. 14. 7. Iah the name of God Psal. 68. 5. Idols whereof they are named Psal. 106. 36. Iehovah the name of God and Christ opened Psa. 83. 19. and 97. 1. Iehovih or God Psal. 68. 21. Ierusalem described Psal. 51. 20. Iles for Gentiles Psal. 97. 1. In often noteth the cause of a thing Psal. 31. 2. In for of Psal. 87. 3.
Incense what it signified Psal. 141. 2. Inheritance for land or people Psal. 79. 1. and 28. 9. and 2. 8. and 47. 5. Iniquity Psal. 18. 24. it is sometime put for punishment Psal. 31. 11. and 40. 13. and 59. 5. Israel what it meaneth Psal. 14. 7. Iudging what it is Psal. 43. 1. Iudging expressed by two words usually Psalm 7. 9. Iudgements for lawes Psal. 19. 10. for rites Psalm 81. 5. Iustice for benefits Psal. 24. 5. K KNowing what it meaneth Psal. 1. 6. Korach and his sonnes who they were Psalm 42. 1. Kissing what it signifieth Psal. 2. 12. L LAnd of Canaan Psal. 25. 13. described Psal. 105. 11. the land of desire Psal. 106. 24. Law whereof it is named Psal. 19. 8. Leading gentle guiding Psal. 23. 2. Lebanon a mount Psal. 29. 5. Life Psal. 7. 6. and 30. 6. Lifting up the soule Psal. 25. 1. Light what it meaneth Psal. 27. 1. and 97. 5. and 112. 4. Light of the face Psal. 4. 7. and 31. 17. Lightening of the eies Psal. 13. 4. Lightening the lampe Psal. 18. 29. Lions of sundry kindes have sundry names Psal. 7. 3. and 57. 5. Livjathan the Whale Psal. 74. 14. Lodge for continue Psal. 49. 13. Lord Adonai what it meaneth Psal. 2. 4. Lot what it meaneth Psal. 16. 5. M MAking diversly used Psal. 100. 3. Man Ish of his excellency so named Psal. 4. 3. and 49. 3. Sorry man Enosh and earthly Man Adam Psal. 8. 5. and strong Man geber Psal. 18. 26. Man of tongue what it meaneth Psal. 140. 12. Man of bloods Psal. 5. 7. Mansion or dwelling place Psal. 26. 8. Master of the Musicke who he was Psal. 4. 1. Meditate is not onely to thinke but to speake Psal. 1. 2. and 55. 3. Mercie what it signifieth Psal. 136. 1. Mercifully cover Psal. 65. 4. Michtam what it meaneth Psal. 16. 1. Moab described Psal. 60. 10. Molestation what it is Psal. 7. 15. Morning what it meaneth Psal. 5. 4 and 49. 15. Moving implieth often evill Psal. 15. 5. Moving of the foot also is evill Psal. 38. 17. and 66. 9. Mountaines diversly used Psal. 121. 1. N NAme how it is used Psal. 8. 2. Neere or nigh what it meaneth Psal. 148. 14. Negineth stringed instruments Psal. 4. 1. and 33. 3. New song what it meaneth Psal. 33. 3. Nose and anger have one name in Hebrew Psal. 10. 4. O OBlation what it was Psal. 20. 4. Out spread firmament what it is Psal. 19. 2. P PAinfull iniquity why so called Psal. 5. 6. Palace what it is Psal. 5. 8. Palestina Philistinis Psal. 60. 10. Palmes and hands lifted up and spread in praier Psal. 63. 5. Palme-tree described Psal. 92. 13. Parable diversly used Psal. 44. 15. and 49. 5. and 78. 2. Part for inheritance Psal. 16. 5. Peace what it signifieth Psal. 29. 11. of it Solomon was named Psal. 72. 7. Perpetuity victory of time Psal. 9. 7. Pit of corruption see Corruption and Psal. 7. 16. Pleading what it is Psal. 35. 1. Praier whereof it is named Psal. 4. 2. Precepts why so called Psal. 19. 9. Precious diversly used Psal. 36. 8. and 116. 15. and 72. 14. and 49. 9. and 139. 17. Priest what it signifieth Psal. 99. 6. Prophet what it meaneth Psal. 74. 9. Psalme whereof it is named Psal. 3. 1. and 7. 18. Psaltery Psal. 33. 2. R REbell or turne rebellious whereof it is named Psal. 5. 11. Rebuke for destruction Psal. 9. 6. Redeemer whereof named Psal. 19. 15. Redemption Psal. 111. 9. Reward Psal. 19. 12. Rocke the title of God often Psal. 18. 3 32. Rod of God what Psal. 23. 4. S SAbbath day of Rest Psal. 92. 1. Sacrifice and sacr of justice what it is Psal. 4. 6. of shouting Psal. 27. 6. Salvation and saving largely used for helpe victorie deliverance c. Psal. 12. 2. and 98. 1. and 118. 15. Scornefull proud Psal. 1. 1. Seat sometime is a â—haire sometime a dwelling Ps. 1. 1. and 107. 4. Secret or mysterie Psal. 25. 14. Secret for Counsell Psal. 64. 3. and 89. 8. Seed for children Psal. 21. 11. Seeking is for good or evill Psal. 35. 4. Selah what it signifieth Psal. 3. 3. Shadow Psal. 121. 5. Shadow of death Psal. 23. 4. and 107. 10. Shout joyfully Psal. 5. 12. Shout triumphantly Psal. 41. 12. Silence for submission Psal. 62. 2. Silence for destruction Psal. 31. 18. and 49. 13. Simple why so called Psal. 19. 8. Sion the mount Psal. 2. 6. Sitting diversly used Psal. 1. 1. and 102. 13. Skies Psal. 18. 12. Sleepe for death Psal. 13. 4. Sleepe for rest Psal. 127. 2. Son diversly used Psal. 79. 11. and 80. 16. and 89. 23. Son for every young thing Psal. 114. 4. and 147. 9. Soule what it is Psal. 16. 10. Soule for life Psal. 35. 4. for will Psal. 26. 12. Standing for continuing Psal. 33. 11. and â—11 3. for ministring Psal. 134. 1. Statute or Decree what it meaneth Psal. 2. 7. and 148. 6. Strength for praise Psal. 8. 3. Strength for kingdome Psal. 21. 2. Strength for Gods Arke Psal. 78. 61. Stilnesse what it meaneth Psal. 4. 5. Stirring Psal. 4. 5. Sunne whereof it is named Psal. 19. 5. Sinne properly is missing or misse-doing Psal. 4. 5. Sinners who they are Psal. 1. 1. Swallowing for destroying Psal. 21. 10. T TArshish for the Ocean sea Psal. 48. 8. Tell for preach Psal. 2. 7. Tent what it is Psal. 15. 1. Testimonies of God what they are Psal. 19. 8. Together diversly used Psal. 33. 15. and 141. 10. Trespasses what they are Psal. 5. 11. Tribes of Israel whereof named Psal. 78. 55. Tyrus the Citie described Psal. 45. 13. V VAine idols Aelim whereof named Ps. 96. 5. Vanities for idols Psal. 31. 7. Vnconstant foole Psal. 49. 11. Vnicorne Psal. 22. 22. Voice for thunder Psal. 29. 3. To give the voice what it meaneth Ps. 18. 14. Vowes Psal. 50. 14. W WAlking for conversation Ps. 1. 1. and 56. 14. Warre whereof it is named Ps. 35. 1. Waters for troubles and peoples Ps. 18. 5 17. and 124. 4. Way for course of life or religion Ps. 1. 1. 25. 4. Wicked what it signifieth Psal. 1. 1. Wofull evils whereof so called Psal. 5. 10. Wondrous excellent Psal. 8. 2. Word for thing or matter Psal. 7. 1. Worke for wages or reward Ps. 109. 20. 95. 9. Hebrew phrases observed which are somewhat hard and figurative 1 DEfect or want of words as Of a Verbe substantive am art is c. Psal. 2. 7. and often Of a Noune substantive after a Verbe Psal. 103. 9. and 109. 21. and 137. 5. 139. 20. Of a Noune substantive after an adjective Psalme 10. 10. Of a Verbe generally Psal. 69. 11. and 18. 7 29. Of a Pronoune Psal. 45. 4. and 59. 14. and 68. 36. and 69. 2. and 71. 18. and 115. 12. Of a Preposition Psal. 5. 4. and 2. 8. and 9. 12. and 42. 3. Of a part of a sentence Psal. 6. 4. and 89. 36.