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
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
immediately after Mechijael in Greek Mâ—delaal according to the name of Kainans sonne in Gen. 5. 12. Methusael in Greeke Mathousala as also they write Ehochs sonne Gen 5. 21. L 〈…〉 or Lemâ—â—â— so Gen. 5. 21. Kains posteritie accord in name with Seths Vers. 19. two wives so violating the law of mariage which by Gods ordinance was to be but with one wife Gen. 2. 18. 24. Adah by interpretation an Ornament as Zillah or Sella signified her Shadow Vers. 20. Iabal in Greeke Iobel father that is master as the Chaldee expoundeth it Every crafts-master that either first inventeth or perfecteth and teachech any art is called a Father So in the verse following dwell in tents that is used Shepherdy for shepheards used tents to remove from place to place where best pasture was to be found Esa. 38. 12. Song 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase him that dwelleth is meant of many as the Greeke also translateth it them that dwell So dweller 2 Sam. 5. 6. is expounded dwellers 1 Chron. 1. 4. enemie 1 King 8. 37. 44. is enemies 2 Chron. 6. 28. 34. and many the like See also Gen. 3. 2. cattell Hebr. possession understanding the word cattell as it explained in Gen. 26. 14. hee had possession of flockes and possession of herds So the Greeke here translateth feeders of cattell The supply of such words is often made in the text it selfe as a thousand 2 Sam. 8. 4. that is a thousand charrets 1 Chron. 18. 4. Vzzah put forth to the arke 2 Sam. 6. 6. that is hee put forth his hand to the arke 1 Chro. 13. 9. See also Gen. 5. 3. Vers. 21. handle that is play upon as the Chaldee paraphraseth he was master of all that play on the Psaltery and knew musicke which the Greeke translateth this was he that shewed the Psaltery and the Harpe organ it hath the name in Hebrew of lovelinesse and delight and it was an instrument of joy Iob 21. 12. so was the Harpe called therefore the pleasant Harpe Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh yet were they irreligious as is written they said vnto God depart from us and what should the Almighty doe for them For he filled their houses with good things Iob. 22. 17. 18. Vers. 22. instructer Hebr. a whetter or sharpner which the Chaldee expoundeth also a master He sharpely and wittily taught Smiths craft and instruments of warre The Heathens after faigned Vulcan which name seemeth to bee borrowed from this Tubal-cain to bee the god of Smiths Naamah she hath her name of Pleasance Thus with profits and pleasures they of the olde world passed their time eating and drinking marying and giving in mariage untill the day that the flood came and tooke them all away Math. 24. 38. 39. The Hebrew Doctors in Midras Ruth and Zohar say of this Naamah that all the world wandred in love after her yea even the sons of God as in Gen. 6. 2. that of her there were born evil spirits into the world Vers. 23. I have killed c. or I would kill a man in my wound yea a yong man in my hurt The Hebrew is of the time past as speaking of murther committed and so the Greeke translateth I have killed a man but it may also be interpreted as a boastfull threat for time to come that if any did wound or hurt him he should surely dye for it And it may bee that for violating the law of mariage by taking two wives God vexed him with a disquiet life betweene them that they lived in discontent and emulation one with another as there is an example in 1 Sam. 1. 6. 7. and both of them with their husband so in his wrath hee uttered these words unto them to represse their strife Or he thus boasteth of his valour for some other cause The Chaldee Paraphrast understood this in a contrary sense as if it were a question for have I killed c. that is I have not and expoundeth it thus For I have not killed a man that I should beare sinne for him nor destroyed a young man that my seed should be consumed for him to my hurt or for my stripe the originall word signifieth a wayl or mark of a stripe or wound in the flesh Vers. 24. seventy and seven fold that is if he that killeth Kain shall be punished seven fold then hee that killeth me shall be seventy seven fold It seemeth to be an insolent contempt of Gods judgement and abusing of his patience towards Kain v. 15. Because sentence against an evill worke is not executed speedily therefore the hearts of the sonnes of men is full in them to doe evill Eccles. 8. 11. Vers. 25. Seth Heb. Sheth that is Set or Appointed to weet in Abelsroome He was not borne till 130 yeeres after the creation Gen. 5. 3. It might be Adam had other sonnes and daughters before Gen. 5. 4. but none in whom such expectation of good was for Seths posterity onely remained at the Flood when all the world perished Gen. 7. seed that is another sonne that as Abrahams seed was called in Isaak Ismael being excluded Gen. 21. 12. so Eves seed should bee in Seth and not in any other of her children Seed is usually put for children as they left no seed Mar. 12. 22. is expounded they left no children Luke 20. 31. stead of Abel Eve sheweth a reason of her sonnes name also her faith grounded on Gods appointment setling of his mercy concerning this seed who should be faithfull as Abel and a father of the world who are all called the sonnes of Seth Num. 24. 17. and the father of our Lord Iesus after the flesh Luke 3. So in Ezek. 37 dead bones revive againe and in Revel 11. 11. the witnesses killed have the spirit of life from God entring into them Vers. 26. also himselfe or to him also when hee was 105 yeeres old Gen. 5 6. and the world 235. Enos so he is written in Greeke Luke 3. 38. in Hebrew Aenosh that is by interpretation sorrowfull grievously-sicke miserable So named as seemeth for the sorrowfull state of those dayes wherein great corruption grew in the Church Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men as being Enos or sonnes of Enos full of sorrow and misery Psal. 8. 5. and 144. 3. And to abate mens pride David saith let the nations know that they be Enos or wofull men Psal. 9. 21. began men profanely to call or profanenesse began in calling or for calling on the name of Iehovah The Hebrew word may be translated men began or men profened but is commonly understood 〈…〉 ere of the learned Hebrewes to meane profanenesse and some translating it began yet take it thus men began to call their idols by the name of the Lord as images and representations of God were called Gods Exod. 32. 4. The
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
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
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
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or vnadvised-Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
and how after their purification from all their sinnes they should be carefull to serve the Lord in newnesse of life in that place and after that manner which he prescribed the thing Hebr. the word Every man or Any man who-soever Hebrew man man of the house of Israel whereunto the Greeke addeth or of the Proselytes that are adjoyned unto you and so Moses addeth in verse 8. Targum Ionathan explaineth it yong man or old and so in verse 10. and 13. killeth an Oxe or a Bull meaning for sacrifice to God verse 4. 5. for this law concerneth holy things sanctified and meet for the Altar which might not bee killed nor offred as v. 8. but in the Lords Court This is often and instantly commanded Deut. 12. 5. 6. 13. 14. 26. 27. 14. 23. 26. 15. 19. 20. The Hebrew canons say He that killeth holy things out of the court of the Sanctuarie although he offer them not if he doe it presumptuously is guilty of cutting-off Lev. 17. 3. 4. If he kill in ignorance hee is to bring the Sin-offring appointed Maim in Magnaseh hakorbanoth or treat of offring sacrif c. 18. s. 3. Hereby Israel was taught to serve God in Christ only for he is the true Tabernacle Heb. 9. 11. in whom God dwelleth amoÌ„g men by whom al our service and sacrifices are sanctified and made acceptable unto God in his church â—o that none can come unto the Father but by him Ioh. 14. 6. and he is the doore of the sheepe Ioh. 10. 7. 9. The Tabernacle also figured the Church where God requireth his worship to be performed by all his people 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written For in mine holy mountaine in the mountaine of the height of Israel saith the Lord God there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things Ezek. 20. 40. in the Camp which is described in Numb 2. answerable wherto the city Ierusalem was in the ages following as is noted on Exod. 40. 33. Vers. 4. blood that is murder for such corruption of Gods worship is hatefull unto him as blood-shed So in Esa. 66. 3. he saith He that killeth an oxe is as if he slew a man So the Hebrewes as Sol. Iarchi here saith As if hee shed the blood of man for which he is guilty of his life he hath shed blood Targum Ionathan explaineth it thus And it shall be to him as if he had shed innocent blood â—ut-off in Chaldee destroyed so the Greeke that soule shall be destroyed Vers. 5. the face of the field that is the open field see the notes on Levit. 14. 7. As the heathens so the Israelites before the making of the Sanctuary sacrificed every where in the fields high places and mountaines The Hebrewes say Before the Tabernacle was set up the high places were lawfull and the service was by the Firstborne after the Tabernacle was erected high places were unlawfull and the service was performed by the Priests Thalmud Bab. in Zebachim chap. 14. Here Israel is restrained to the Tabernacle but the other nations were not so but might sacrifice other where as did Iob and his friends Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said He that killeth the holy things of the heathens without the Sanctuarie is guilty likewise â—e that offreth them without But it is lawfull for the heathens to offer burnt offrings unto God in every place and he himselfe may offer in an high place which hee hath builded But it is unlawfull for a Iew to helpe him c. for loe we are forbidden to offer without the Court. And it is lawfull to teach them and to learne them how they may offer unto the name of the Blessed God Maim in Maaseh hakorbanoth chap. 19. sect 16. The same liberty which the nations had before the Law wee have now againe spiritually under the Gospell Iohn 4. 21. 24. which God foretold saying My name shall be great among the nations and in every place incense shall be offred unto my name and a pure offring Mal. 1. 11. unto the doore that is into the courtyard see the notes on Levit. 8. 3. of the congregation or of assemblie in Greeke of the testimonie so in verse 9. Verse 6. a savour of rest in Greeke a savour of sweet smel which the Chaldee expoundeth to be accepted with favour before the Lord. Of these words and rites see Levit. 1. 9. Verâ— 7. unto divels as all Iewes and Gentiles did which sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe Exod. 32. at which time they sacrificed unto the idol Act. 7. 41. and so unto the divell as Ieroboams idols are also called Divels 2 Chron. 11. 15. and Antichrists likewise Revel 9. 20. Divels are in Hebrew named here Seghnirim that is rough and rugged as hairy goats because in such shape they sometime appeared like Saâ—yres Esa. 34. 14. or of their hortour and terroâ—â— which they cause unto men for so the word originally signifieth The Chaldee calleth them Shedin of their wasting and destroying the creatures which name Moses after giveth them in Deut. 32. 17. The Greeke translateth unto Vaine things gone a-whoring the Chaldee expoundeth it erred or committed idolatrie which sinne is often called whoredome or fornication see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16. because it violateth the covenant betweene God and his people which is called mariage Hosea 2. 2. 19 20. and 3. 1. Vers. 8. stranger or sojourner in Greeke a proselyte meaning a heathen joyned to the Iewes religion and church so after in vers 10. and 13. shall offer as the sacrifice might not be killed vers 3. so neither might it be offred out of the Sanctâ—ary though it were killed therein Whereupon the Hebrewes say He that killeth the holy things and offreth them out of the Sanctuarie is twise guiltie once for killing and once for offring If he kill within and offer without he is guilty for offring likewise if hee kill without and offer within he is guilty for killing Mâ—â—mony in Maaseh hakorbanoth chap. 18. sect 5. And Sol. Iarchi on Levit. 17. saith the Law speaketh of offring a Burnt-offring to shew that a man is guiltie for burning the pieces of the Sacrifice without the campe as is hee that killeth it without that if one kill and another offer both of them are guilty 〈◊〉 sacrifice to weet of Peace-offrings as the Chaldee explaineth it As by the doctrine of our Saviour in Matth. 23. 19. the Altar sanctified the gift so the Hebrewes understand this Law for sacrifices offred by fire and
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâ—b 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâ—s or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâ—chor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
such a garment as was bound to have the Fringe that he might keepe this commandement and in the time of prayer he is to be warned hereof more especially It is a great shame for wise men that they should pray and not be arraied herewith A man must for ever be warned of this commandement of the Fringe for the Scripture maketh it of great weight and all the commandements every one depend upon it Maim in Zizith ch 3. sect 11 12. But they abused this as other divine ordinaÌ„ces to superstitioÌ„ hypocrisie were reproved by our Saviour for making their Phylacteries broad inlarging the borders or Fringes of their garments Mat. 23. 5. And this their vanitie neglecting the spirituall end appeareth in their writings for unto the thrums or threeds of the garment w ch were three inches they fastned threeds doubled in the midst whose length they say might not be lesse than foure inches but more than so they might be though a cubit or two cu 〈…〉 Maim in Zizith ch 1. s. 6. And for the vertue hereof they say Who so diligently keepeth this Law of Fringes is made worthy and shall see the face of the Majestic of God Baal hatturini on Num. 15. and when a man is cloathed with the Fringe and g 〈…〉 out therewith to the doore of his habitation hee is safe and God rejoyceth and the destroying Angell departeth from thence and the man shall be delivered from all hurt and from all destruction c. R. Menachem on Num. 15. Thus easie it is for men to abuse holy things and to pervert the right use and end of them by their owne inventions See the annotations on Exod. 13. 9. And although they 〈◊〉 so great religion in these Fringes yet as they have lost the spirit and life of this commandement so God hath deprived them of the outward riâ—e that they have not at this day by their owne confession the blew or heaven-coloured ribband The blew Teceleth is not found in our hands at this day because we know not to make the die or colouâ— of it for every blew in wooll is not called Teceleth But the Teceleth or Blew spoken of in the Law it is knowne that it is unpossible to make it at this day and therefore we make the white oâ—ely saith Rambam or Maimony in his exposition on Talmud Bab. in Menachoth ch 4. and that ye seeke not or and ye shall not seeke or search as Num. 14. 36. which word Solomon applieth to his heart searching out things by wisdome Eccles. 1. 13. and 7. 25. The Greeke here translateth it turne aside the Chaldee erre or goe astray your heart in Chaldee the imagination of your heart Here God calleth men from their owne wisdome and inventions to his Law onely for every imagination of the thoughts of mans heart is onely evill every day Gen. 6. 5. And he that trusteth in his owne heart is a foole Prov. 28. 26. your eyes in Chaldee the sight of your eyes So the holy Ghost saith Walke in the wayes of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into judgement Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes as that which is not of the Father but of the world 1 Iohn 2. 16. The Hebrewes say The heart and the eyes are the spies of the body and brokers to bring it into transgression the eye feeth and the heart lusteth and the bodie acteth the transgression Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts and the eyes which are the most excellent of all the outward teacheth that the whole man is corrupted thorowout and to be reformed by the Law and Spirit of God For except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Iohn 3. 5. you goe a whoring in Chaldee you orre or goe astray To goe a whoring after other gods is an usuall phrase for idolatrie Exod. 34. 15. Deut. 31. 16. 1 Chrâ— 5. 25. Iudg. 2. 17. the same is implied here as God saith I am broken with their whorish heart which hath departed from me and with their eyes which goe a whoring after their idols Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto with consent and delight see Lev. 20. 5 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say If any man be drawne after the thoughts of his heart he will be found a waster of the world because of the slendernesse or shortnesse of his understanding As sometimes he will search after idolatrie and sometimes will thinke peculiarly of the Creator whether there be any or none What is above and what beneath what was before and what shall be after And sometimes of prophesie whether it be truth or no and sometimes of the Law whether it be from heaven or no. And hee knoweth â—â—t what to judge of them till he know the truth concerning his Creator but will be found a revolter unto heresies Concerning this thing is that warning in the Law where it is said And ye shall not seeke after your heart and after your eyes after which ye goe a whoring Num. 15. 39. as if he should say there shall not any one of you be drawne after his owne slender understanding or knowledge as to imagine that his cogitation can attaine to the truth so have our wise men said AFTER YOVR HEART this meaneth heresies and AFTER YOVR EYES this is whoredome And this is an occasion for a man to deprive himselfe of the world or life that is to come Maimony treat of Idolatrie ch 2. sect 3. CHAP. XVI 1 Korah Dathan Abiram and On with 250 Princes rise up against Moses and Aaron about the Priesthood and government of the Church 5 Moses referreth the triall of the cause unto God and reproveth Korahs ambition 12 He sendeth for Dathan and Abiram who reproach him and will not come up 15 He prayeth against them 16 and gathereth Korah and his company with their censers before the Tabernacle 20 The Lord threatneth to consume the rebels and commandeth the people to separate from them 31 The earth swalloweth up Dathan Abiram and all Korahs men and a fire from the Lord devoureth the 250 that burned incense 36 The censers are reserved to cover the altar for a signe unto Israel 41 All the congregation murmure against Moses and Aaron as they that bad killed the Lords people 44 The Lord killeth 14700 of them with a plague 46 Aaron by incense stayeth the plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Korah the sonne of Izhar the son of Kohath the sonne of Levi he tooke men and Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth sonnes of Reuben And they rose up before Moses and men of the sonnes of Israel two hundred and fiftie
fourteene thousand and seuen hundred beside them that died about the matter of Korah And Aaron returned unto Moses unto the doore of the Tent of the congregation and the plague was stayed Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 38 Lecture of the Law which the Hebrewes call Korah because his rebellion is the principall thing here treated of see Gen. 6. 9. VErse 1. Korah or Korach in Greeke Kore Iude ver 11. Izhar in Greeke Isaar Kohath in Greeke Kaath he tooke to wit men with him so Korah is noted as the principall in the rebellion which the Apostle therefore calleth the gaine-saying of Kore Iude verse 11. and in Num. 27. 3. onely Korahs company is mentioned where speech is of this mutinie The Greeke translateth he spake to signifie that he tooke others by perswading them to his faction The Chaldee understands it of taking that is withdrawing of himselfe saying And Korah separated himselfe Thus Sol. Iarchi also expoundeth it he tooke him-selfe aside to be apart from the congregation and Dathan and Abiram this may be understood that they also tooke men and separated themselves or rather that Kore tooke these men unto him and so to reade it he tooke Dathan and Abiram or he tooke both Dathan and Abiram for the word and in Hebrew may sometime be omitted in our English speech as is shewed on Gen. 8. 6. or be interpreted both as explaining the former words see the annotations on Gen. 36. 24. And thus Chazkuni expoundeth it And Korah tooke it meaneth the taking of men and whom tooke he Dathan and Abiram c. AND before DATHAN is redundant here as often elsewhere Abiram in Greeke Abâ—iron Eliab in Greeke Eliam hee was son to Phallu the sonne of Reuben Num. 26. 7 8 9. Gen. 46. 9. On in Greeke Ann and Aunan Peleth in Greeke Phaleth sonnes of Reuben Dathan Abiram and On were all sonnes that is of the posteritie of Reuben who was the first-borne of Israel but lost his honour by his sinne 1 Chron. 5. 1. which his sonnes by unlawfull meanes seeke to recover And these Reubenites camped next unto Korah and the Kohathites on the Southside of the Tabernacie as is shewed in Num. 2. and so being neighbours in situation associated themselves in evill which Sol. Iarchi observing saith thereupon Woe be to the wicked and woe unto his neighbour Korah being a Levite of the Kohathites which was the chiefe familie of the Levites as is noted on Num. 3. 28. he tooke offence as Iarchi on this place saith and envied at the preferment of Elizaphan the sonne of Vzziel whom Moses had made Prince over the sonnes of Kohath Num. 3. 30. when he was of the youngest brother Vzziell and Korah himselfe was of Izhar elder than he see Num. 3. 27. 30. But by the sequell here it appeareth that the lift up himselfe not onely against Elizaphan but against Moses and Aaron and sought the Priesthood also verse 10. Verse 2. and men that is Korah and men as appeareth by verse 5. 16 17. where these are called Korahs congregation the called of the assembly Senators called to the assemblie and as the Greeke translateth it councell of the governours in Chap. 1. 16. such are named the called of the congregation and in Chap. 26. 9. Dathan and Abiram are named the called of the congregation who strove against Moses c. so these were States-men famous and renowned whereby the conspiracie was the stronger men of name that is of renowne this title is given to the Giants before the Flood Gen. 6. 4. Whereupon Baal hatturim here noteth Men of name for wisedome and for wealth and they condemned themselves as did the generation of the Flood which were of old men of name Verse 3. Ye take too much upon you or Let it suffice you as this phrase is translated in Deut. 3. 26. Hebr. much to you or enough for you which Sol. Iarchi expoundeth thus yee have taken to your selves greatnesse much more than enough So after in verse 7. holy and therefore may approach unto God and offer their sacrifices This they meant as Moses answer sheweth in verse 5. and 10. So the presumption of their owne holinesse brought them to ambition and affectation of the Priesthood an honour which no man should take to himselfe but he that is called of God as was Aaron Hebr. 5. 4. Iehovah is in Chaldee the divine presence or Majestie of the LORD dwelleth among them Verse 4. fell on his face as affected with their words humbling himselfe and in likelihood praying unto God as in verse 22. Chazkuni saith He was abashed and cast downe his face on the ground unto prayer and there it was said unto him of God what he should say unto Korah Like gesture he used at their former murmuring Num. 14. 5. and after in Num. 20. 6. Verse 5. Even in the morning or the morning shall come and Iehovah will make knowne c. Iudgement is deferred till the morrow morning so they had that time to consider of their fact and the morning is usually the time of judgement both by men as In the mornings I will suppresse all the wicked of the land Psal. 101. 8. Iudge judgement in the morning Ier. 21. 12. and by God himselfe as Morning by morning doth he bring his judgement to light Zeph. 3. 5. and my rebuke is in the mornings Psal. 73. 14. So in the morning judgement came upon Sodome Gen. 19. 23 24. and the plagues or Egypt Exod. 7. 15. and 8. 20. and 9. 13. and 10. 1â— and the pestilence on Israel 2 Sam. 24. 15. and so shall evill come upon sinners and they shall not know the morning thereof Esai 47. 11. Boker the morning is derived of Baker he inquired or looked out whereupon the Greeke Interpreters reading without vowels translated it The Lord hath looked out and knowne those that are his but the Chaldee saith in the morning theÌ„ the LORD wil make known c. make knowne him or make knowne those that are his so the Greeke translateth knoweth or hath knowne those that are his which very words Paul from this history applieth to Gods knowledge care and love of his Elect whom he sanctifieth and keepeth from falling away as did certaine heretiks in those dayes 2 Tim. 2. 17 18 19 20. This therefore is a speech of faith whereby Moses testifieth his confidence in God who had separated Aaron unto the Priesthood and himselfe unto the government in Israel and would maintaine their cause and calling against all opposers And because these two offices figured the grace given by Christ unto his Elect whom he hath made Kings and Priests even a kingly Priesthood and an holy Nation Revel 1. 6. and 5. 10. 1 Pet. 2. 9. therefore the Apostle in 2 Tim. 2. fitly citeth these words for the comfort of the Saints faithfull ministers of Christ against revolters even as an other Apostle applieth also against such the way of Kain the
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
by his spirit for that is it which cleanâ—eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the â—ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the tâ—nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the tâ—nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for lâ—e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Maâ—m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportioÌ„ that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and â—â—nes Maim in Tumath meth c. 2. s. 3â— or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law NuÌ„ 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutioÌ„ by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectioÌ„ until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt â—eâ—â—er of purification for sin Hebr. of the burning of â—â—nne that is of the Sin-offering the heifer that
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
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
25. 18. and 73. 5. The Chaldee taketh it in the first sense for them that do 〈◊〉 and this is most fit but the Greeke translateth it paine his God is with him this the Chaldee expoundeth the word of the LORD their God is for their helpe Hereby is signified the cause and author of their former blessednesse to be God himselfe in the midst of them as Moses said Let the Lord now goe amongst us for it is a stiffe-necked 〈◊〉 and pardon thou our iniquitie and our sin c. Exod. 34. 9. And his presence with them was a signe of their estate in grace otherwise they could have had no communion with him 1 Ioh. 1. 6 7. as himselfe said whiles they were in their sinnes I will not goe up in the midst of thee for thou art a stiffe-necked people lest I consume thee in the way Exod. 33. 3. and by his being with them they were secured both from Balaams curse and from all feare of evill Psal. 23. 4. and 91. 15. the shout of a King or the alarme the sounding shout of a king that is of God He hath reference to the silver trumpets which Israel used in their warres by the ordinance of God who also promised that they should be remembred before the Lord their God and saved from their enemies Num. 10. 9. Whereupon Abijah said Behold God is with us for a captaine and his Priests with sounding trumpets to crie alarme against you ô sons of Israel fight yee not against the LORD the God of your fathers for yee shall not prâ—sper 2 Chron. 13. 12. So by the shout or alarme of this King among his people they now were saved from the evils that Balak and Balaam conspired against them Herewith also may be compared the sounding of trumpets and shout at the singe of Iericho Ios. 6. 16. 20. and in the battell of Gâ—deon Iudg. 7. 20. And thus Iesus Christ the King and defender of the Church causeth continuall joy and triumph in the hearts of his people justifying sanctifying and preserving them in peace with God who alwayes causeth them to triumph in Christ 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies Wherein they rejoyce and say Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth Rom. 8. 33 34. among them Hebr. in him that is in Iakob which phrase may also signifie the faith that his people have in God their King The Chaldee expoundeth it The presence or habitation of their King is among them Vers. 22. God brought them or God the bringer of them This answereth Balaks complaint there is a people come out of Aegypt Numb 22. 5. Balaam telleth him they came not of themselves as he imputed unto them for evill but they were brought up of God So againe in Numb 24. 8. he hath or to him is It may be understood first of God and then of Israel unto whom God giveth strength Psal. 68. 36. the strengths of an Vnicorne or as the Greeke translateth it the glory of an Vnicorne The Vnicorne is a beast commended in the Scripture for the excellencie of his horne whereupon the Prophet saith My horne shall be exalted as the Unicornes Psal. 92. 11. and for his strength as it is said Wilt thou trust him because his strength is great Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude as Moses saith of Ioseph His hornes the hornes of an Vnicorne with them he shal push the peoples together Deut. 33. 17. And in this sense Balaam speaketh here of Israel as in his third blessing he explaineth it He hath as the strengths of an Vnicorne hee shall eat up the nations his enemies and shall breake their bones c. Numb 24. 8. And Christ being delivered from the power of his enemies faith Thou hast answered me from the hornes of Vnicornes Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such as he will not be tamed or made serviceable to man nor bide by the crib nor plough or harrow or bring home the seed into the barne Iob 39. 9 10 12. The originall word of strengths here used which the Greeke translateth glory the Chaldee strength is properly such lustinesse courage and prowesse as whereby one endureth labour without wearinesse or fainting Hereby then is signified that as God himselfe is Almighty so of his grace he communicateth to his people such strength as whereby they shall vanquish their enemies but shall be vanquished of none for being strong in faith and the word of God abiding in them they overcome the world and the wicked one Satan 1 â—oh 5. 4. and 2. 14. sin shall not have dominion over them Rom. 6. 14. neither are they the servants of men 1 Cor. 7. 23. they renew their strength they runne and are not weary they walke and faint not Esay 40. 31. Vers. 23. Surely there is or as the Greeke and Chaldee interpret it For there is so making this that followeth a reason of the former comparison And whereas humane Writers report a speciall vertue to be in the Vnicornes horne against poison some apply that to the poison of inchantment and divination next spoken of which could not prevaile against Israel because of the vertue of Gods grace given to his people no inchantment or no observing of fortunes a sinfull art when by observing the events of things they gathered signes of good or evill lucke to themselves or others see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob or in Iakob but in is often used for against as in Numb 12. 1. In this sense he teacheth that no devillish arts could hurt Gods people for the gates of hell shall not prevaile against the Church of Christ Matth. 16. 18. Although therefore Balak had led him from place to place to trie if one were more luckie for him than another that Israel might be cursed and Balaam had now twice gone to meet with inchantments that hee might have cursed them Num. 24. 1. yet all was in vaine for God would not suffer it But the Chaldee giveth the latter sense as if no such inchantments were pleasing unto or in use among this people being forbidden them of God Levit. 19. Deut. 18. divination that is presaging or soretelling of things to come see the notes on Deut. 18. 10. according to this time or even at this time it shall be said that is not hereafter only but even now it shall be said by me who am to prophesie of this people what great things God hath wrought and will worke for them It may also be referred unto time to come as Chazkuni expoundeth it The next yeare after they are gone over Iordan about this time it shall be said concerning Iakob and Israel how many great workes the holy blessed God hath wrought for them See the like phrase
familie of the Ashbelites of Ahiram the familie of the Ahiramites Of Shephupham the familie of the Shuphamites of Hupham the familie of the Huphamites And the sonnes of Bela were Ard and Naaman the familie of the Ardites of Naaman the familie of the Naamites These are the sonnes of Benjamin according to their families and those that were mustered of them five and fortie thousand and six hundred These are the sonnes of Dan according to their families of Shuham the familie of the Shuhamites these are the families of Dan according to their families All the families of the Shuhamites according to those that were mustered of them sixty and foure thousand and foure hundred The sonnes of Aser according to their families of Iimnah the familie of the Iimnaites of Iisvi the familie of the Iisvites of Beriah the familie of the Beriites Of the sonnes of Beriah of Cheber the familie of the Chebrites of Malchiel the familie of the Malchielites And the name of the daughter of Aser was Serah These are the families of the sonnes of Aser according to those that were mustered of them three and fiftie thousand and foure hundred The sonnes of Naphtali according to their families of Iachzeel the familie of the Iachzeelites of Guni the familie of the Gunites Of Iezer the familie of the Iizrites of Sillem the familie of the Sillemites These are the families of Naphtali according to their families and they that were mustered of them five and fortie thousand and foure hundred These were the mustered of the sonnes of Israel six hundred thousand and a thousand seven hundred and thirtie And Iehovah spake unto Moses saying Vnto these the land shall be divided for an inheritance according to the number of names To the many thou shalt give them the more inheritance and to the few thou shalt give them the lesse inheritance to every man according to those that were mustered of him shall his inheritance be given Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit According to the lot shall the inheritance thereof be divided betweene many and few And these are they that were mustered of the Levites according to their families of Gershon the familie of the Gershonites of Kohath the familie of the Kohathites of Merari the familie of the Merarites These are the families of the Levites the familie of the Libnites the familie of the Hebronites the familie of the Mahlites the familie of the Mushites the familie of the Korachites and Kohath begat Amram And the name of Amrams wife was Iochebed the daughter of Levi whom she bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Mary their sister And unto Aaron was borne Nadab and Abihu Eleazar and Ithamar And Nadab and Abihu died when they offered strange fire before Iehovah And those that were mustered of them were three and twentie thousand all males from a moneth old and upward for they were not mustered among the sonnes of Israel because there was no inheritance given to them among the sonnes of Israel These are they that were mustered by Moses and Eleazar the Priest who mustered the sonnes of Israel in the plaines of Moab by Iordan neere Iericho And among these there was not a man of those that were mustered by Moses and Aaron the Priest who mustered the sonnes of Israel in the wildernesse of Sinai For Iehovah had said of them Dying they shall die in the wildernesse and there was not left a man of them save Caleb the sonne of Iephunneh and Ioshua the sonne of Nun. Annotations AFter the plague after the death of the 24 thousand that perished for the sinne of Peor Num. 25. 9. the Lord commandeth the people to be numbred which should have inheritance in his land to signifie his love and care of those that cleaved unto him Deut. 4. 3 4. The Hebrewes explaine it by the similitude of a shepherd who when wolves have gotten among his flocke and wâ—rried some of them he counteth them to know the number of those that are left Againe As when they came out of Egypt and were delivered to Moses they were delivered him by tale Exod. 38. 26. so now when Moses was ready to die and to deliver his flock again he delivered them by tale Sol. Iarchi on Num. 26. Eleazar who now was high Priest after the death of Aaron his father who had before numbred them with Moses Num. 1. 3. And this Eleazar was he who after with Iosua divided the land of Canaan to this people Ios. 14. 1. c. Vers. 2. the summe Hebr. the head which the Chaldee expoundeth the count or summâ— see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels againsâ— the Canaanites and to receive their land for an inheritance See the Annotations on Num. 1. 2. 20 yeares old Hebr. sonne of twentie yeare see Num. 1. 3. house that is as the Greeke explaineth it houses of their fathers Iarchi saith they were reckoned by the tribe of the father and not after the mother So in Num. 1. 2. goeth forth with the armie able to goe out to warre the warfare of the Lord see the notes on Num. 1. 3. Vers. 3. spake with them in Chaldee spake and said to number them but Targum Ionathan addeth spake with the Princes and said to number them So it accordeth with Num. 1. 4. plaines or champion countrey of Moab see Num. 22. 1. Vers. 4. From 20 yeares old Hebr. from a sonne of 20 yeares as vers 2. and here is to be understood the people are to be numbred or the like Vers. 5. the first-borne Reuben for this cause is here first numbred as also in Num. 1. 5 20. though he lost his dignity by his sinne 1 Chron. 5. 1. and was put downe to the second quarter as they encamped about the Sanctuarie and marched towards Canaan Num. 2. 10. 16. Enoch in Hebr. Chanoch see Gen. 5. 18. and 46. 9. of the Enochites Hebr. of the Enochite or Chanochite the singular number put for the plurall so after thorowout this chapter See the annotations on Gen. 10. 16. And here Reuben hath foure families according to Gen. 46. 9. and 1 Chron. 5. 3. Vers. 7. mustered or numbred Hebr. visited See the notes on Num. 1. 3. 43 thousand c. at the former muster they were 46 thousand and five hundred Num. 1. 21. so they increased not but decreased whiles they travelled in the wildernesse Vers. 9. the called that is renowned famous see Num. 1. 16. and 16. 1 2. c. strove in Greeke made insurrection in Chaldee gathered themselves together This mutinie stirred by the chiefe of the tribe seemeth to be one cause of their decrease by the hand of God against them Vers. 10. and Korah that is the men and goods that pertained unto Korah as Num. 16 32. the congregation died in Greeke his congregation meaning
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
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
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
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
Vers. 10. His strength understand O God that art his strength and it may be meant of himselfe though he speake as of another 1. Because in the Hebrew there is sometime a sudden change of the person as Dan. 9. 4. thou keepest covenant towards them which love him that is which love thee Deut. 5. 10. that love me and keepe his Commandements for my commands Mic. 1. 2. Heare yee people all they for all yee 2. Because in the last verse of this Psalme it is repeated My strength 3. Also in this place both the Greeke and Chaldee turne it My strength 4. Because in the next verse it is written in the Hebrew text letters his mercy but by the vowels and margine read my mercy which giveth occasion to suppose the like meaning here Howbeit the sense is good if we understand it of the enemie Saul thus O God that art his strength and hast given him the kingdome and this power For even wicked rulers have no power except it be given them from above Ioh. 19. 11. And David much respected Saul as Gods Anointed 1 Sam 26. 11. 2 Sam. 1. 14. I take heed or will I keep observe that is wait upon thee or keep thanks and praises for thee as vers 18. Vers. 11. God of my mercy or of his mercy as is observed on the former verse or my God of mercy that is my mercifull God prevent me to wit with mercy or blessings as Psal. 21. 4. let mee see to wit vengeance Psalm 54. 9. as the Chaldee also here explaineth it Vers. 12. people forget to wit their sinne and punishment for the same Dead men are forgotten Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live is the more memorable make them wander to wit as vagabonds The word hath reference to Cains judgment who was not killed but marked for a vagabond Gen. 4. 14 15. Some punishments are lesse tolerable than death it selfe Revelat 9. 6. Vers. 13. The sinne of their mouth c. This sentence is difficult for 1. It may have reference to the former that my people forget not their sinnes and punishments but may tell of them or 2. It may respect themselves let them tell or confesse their owne sinnes and punishments as did Cain Iudas c. Gen. 4. 13 14. Mat. 27. 4. Or 3. It. may shew the cause of their judgements For the sin of their mouth c. and so the Chaldee expoundeth it when they shall or and let them be taken and of cursing or for the curse the execration which may be understood of the sinne according to Psal. 10. 7. or of the punishment thereof as Deut. 30. 7. of false deniall of their lying or of their leannesse The originall signifieth either and may also be meant of sinne or the punishment thereof let them tell or they shall tell speaking of his people or of the wicked themselves Vers. 14. Consume to wit them as Loose Mat. 21. 2. for loose him Mark 11. 2. Vers. 15. And they shall returne or let them returne c. a prophesie of or prayer for their punishment answerable to their sinne as before vers 7. Vers. 16. They shall wander or make themselves wander scatter themselves abroad The Hebrew hath a double reading to include both these so 2 Sam. 15. 20. See a like punishment of the wicked Job 15. 23. The Chaldee addeth They shall wander abroad that they may take a prey for to eat shall howle or shall tary all night to wit hungrie and unsatisfied The Hebrew signifieth either of these but the Greeke chooseth the former they shall murmure howling for hunger Vers. 17. sing thy strength that is praise with song thy strength who canst defeat my soes and protect me PSAL. LX. David complaining to God of former afflictions now upon better hope prayeth for deliverance 8 Comforting himselfe in Gods promises hee craveth that helpe wherein he trusteth To the Master of the Musicke upon Shushan eduth Michtam of David for to teach When he fought with Aram of Mesopotamia and with Aram of Zobah and Ioab turned smote Aedom in the valley of salt twelve thousand O God thou didst cast us away thou didst break us thou wast angry turn againe unto us Thou didst make the land to quake didst rive it heale thou the breaches thereof for it is moved Thou didst shew thy people a hard thing thou diddest give us to drinke the wine of astonishing horrour Thou hast given to them that feare thee a banner to be high displayed because of the certaine truth Selah That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will be glad I shall divide Shechem and measure the valley of Succoth Gilead shall be mine and Manasseh mine and Ephraim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Aedom I shall cast my shooe Palestina shout thou over me Who will lead me along to the citie of strong defence who will lead me unto Aedom Is it not thou O God that hadst cast us away and wouldest not goe forth O God in our hosts O give thou us helpe from distresse for vaine falshood is the salvation of earthly man Through God we shall doe valiantnesse and he will tread down our distressers Annotations SHushan that is the six-stringed instrument or Lily See Psal. 45. 1. eduth that is the testimony which here either belongeth to the musick now unknowne to us or meaneth the Psalme to be a testimony of Davids faith thankfulnesse or to be sung by the Priests before the Ark of God in the Sanctuary which Arke and Tables of the covenant in it was called the Testimony Exod. 40. 5 20. Michtam a golden song See Psal. 16. 1. Vers. 2. Aram that is the Aramites or Syrians the posterity of Aram the sonne of Shem the sonne of Noah Gen. 10. 22. Mesopotamia a country so commonly called of the Greeke Act. 7. 2. in Hebrew Naharajim that is of or between the two rivers meaning Tygris and Euphrates betweene which this land lay So the Chaldee expoundeth it Aram which is by Euphrates Zobah a country neare the other called of Greeke Writers Syria Saphena Aedom in the valley of salt that is the Aedomites or Idumeans in the salt valley a place in that countrey whereof mention is also made 2 King 14. 7. twelve thousand in the history 2 Sam. 8. 13. this victory is ascribed to David in 1 Chron. 18. 12. it is ascribed to Abishai Ioabs brother and there also the number is eighteene thousand It seemeth that Captaine Abishai first set on them and slew 6000. after him followed Ioab and slew 12000 moe here mentioned And to David is this victory attributed because he was King Vers. 3. cast us away This complaint seemeth to have reference unto that miserable state wherein Israel was 1 Sam. 13. 19 c. and 31. 7. turne The Chaldee addeth turne thy glory
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church