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
who c. this is an earnest wish as would God or the like the word and setteth forth the earnestnesse of his passion as Act. 23. 3. Psal. 2. 6. his spirit that is the gifts of his spirit as the Chaldee saith his spirit of prophesie So Paul wisheth that all the Church could prophesie and saith Follow after loue and zealously desire spirituall gifts but rather that ye may prophesie 1 Cor. 14. 1. Verse 30. gathered that is gat himselfe or at the Greeke saith departed the Elders who were authorised of God to be of the high Councell or Synedrion with Moses and his assistants and thus they differed from those inferiour Magistrates which had beene appointed before by Iechroes advice Exod. 18. 21 25. And as then all hard causes were brought unto Moses Exod. 18. 26. so after this such causes were brought to the high court or Synedrion first ordained here This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin c. 1. and Maimony in Sanbedrin c. 5. thus They set up no King but by the mouth of the Senate of 71. Elders neither make they any lesser Synedrion for every tribe and for every citie but by the Senate of 71. Neither judge they a whole tribe revolted to idolatry nor a false Prophet nor the high Priest in judgement of life and death but by the great Synedrion But money-matters are judged by the Court of three Iudges Likewise they make or judge no elder rebellious Deut. 17. nor any citie drawne 〈◊〉 to idolatrie Deut. 13. neither cause they the suspected woman to drinke the bitter waters Nam 5. but in the great Synedrion Neither doe they adde unto or in Large the Citie or the Courtyard neither goe they forth to permitted warre c. whereof see the notes on Deut. 20. 1. but by the great Synedrion as it is said in Exod. 18. 22. every great matter they shall bring unto thee Verse 31. a wind God made an East wind to passe forth in heaven and brought on a South wind by his strength Psal. 78. 26. brought Quailes such fowles as he had fed them with before in Exod 16. 13. them now God againe brought swiftly and as with violence which the Chaldee translateth made to flie let them fall or spred them abroad so this word is Englished in 1 Sam. 30. 16. two cubits Sol. Iarchi saith they flew so hie as against a mans heart that he was not toyled in getting them either by reaching hie or by stooping low Verse 32. ten homers or ten heaps as the Chaldee translateth for the Hebrew homer sometime signifieth an heape as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels Ez. 45. 11. the w ch measure is called also a Cor. Eze. 45. 14. so Targum Ierusalemy interpreteth it here Thus also the Greek translateth it ten Cors for of the Hebrew Cor the Greeke Coros in Luk. 16. 7. Latine Corus are derived And Chazkuni here explaineth it ten homers there are in an homer thirtie Seahs or Pecks so ten homers containe three hundred Seahs loe he that gathered least had every day ten Seahs Of the Seah or Pecke see the notes on Gen. 18. 6. This abundance of fowles was miraculous whereupon it is said God rained flesh upon them as dust and feathered fowles as the sand of the seas Psal. 78. 27. And with these they filled their greedy lust seeding themselves without feare as Iude verse 12. though the Lord had threatned to punish them verse 20. Verse 33. not yet cut off to wit from their mouth that is not taken from them which the Greeke translateth before it that is the flesh failed Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth that is taken away from you Or by cutting may be meant chewing The Psalmist alleaging this saith They were not estranged from their desire the meat was yet in their mouth when the anger of God came up against them c. Psal. 78. 30 31. And here Chazkuni observeth how they were plagued of God after that he had sufficed all of them with flesh that men should not say hee had not plagued them but because he was not able to suffice them all with flesh a very great plague or veâ—â—ment great smiting Abr. Ezra writeth that it was the pestilence God gave-them their request when they lusted for flesh but sent leannesse into their soule Psal. 106. 14 15. The anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel Psal. 78. 31. Verse 34. hee called meaning Moses called and by the name of the place left a memoriall of their sinne and punishment for a warning to them after Deut. 9. 22. and to us that we should not lust after evill things as they lusted 1 Cor. 10. 6. Or as the Greeke translateth it the name of the place was called see verse 3. Kibroth hattaavah that is as the Greeke expoundeth it Graves or monuments of lust Where lust may be used for the men that lusted as circumcision in Rom. 2. 26. is for men circumcised Pride for the proud man Ier. 50. 31 32. Psal. 36. 12. and many the like See the notes on Gen. 45. 7. Vers. 35. were in Hazeroth or Chatseroth in Greeke Aseiroth here they were that is abode or continued as Daniel was that is continued Dan. 1. 21. and they were that is continued there Ruth 1. 2. The cause of which abode was a new trouble which Moses sister and brother raised against him Num. 12. CHAP. XII 1 Marie and Aaron speake against Moses about his wife and office 4 The Lord calleth them all before him justifieth Moses magnifieth his office rebuketh the murmurers and departeth in anger 10 Marie is made a Loper Aaron confesseth sinne Moses prayeth God to heale her 14 The Lord commandeth her to be shut out of the campe seven dayes 15 The peoples journey is stayed till she was brought in againe then they goe on into Pharan ANd Marie and Aaron spake against Moses because of the Aethiopian woman whom he had taken for hee had taken an Aethiopian woman And they said Hath Iehovah spoken onely indeed by Moses hath he not spoken also by us And Iehovah heard it Now the man Moses was very meeke above all the men which were upon the face of the earth And Iehovah said suddenly unto Moses and unto Aaron and unto Marie Come out ye three unto the Tent of the Congregation and they three went out And Iehovah came downe in the pillar of the cloud and stood in the doore of the Tent and called Aaron and Marie they two came forth And he said Heare now my words If there shall be a Prophet among you I Iehovah will make my selfe knowne unto him in a vision I will speake unto him in a dreame My servant Moses is not so he is faithfull in all mine house Mouth to mouth
Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
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
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
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.
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
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
pray Forgive us our debts Mat. 6. 12. thereby is meant our sinnes Luk. 11. 4. with many other like of profitable use in letters words and phrases throughout the Bible And the more to excite men to search and conferre the scriptures I will note a few moe not unlike the former The name of God and of Christ how often is it mentioned in the holy booke yet not alwaies understood How be it the Prophets and Apostles open themselves one saying he shall build an house to my name 2 Sam. 7. 13. another he shall build an house to me 1 Chro. 17. 12. so Christ saith for my name Mat. 19. 29. that is for me and the Gospell Mark 10. 29. for my name sake Luk. 21. 12. that is for my sake Mark 13. 9. So things spoken by the Prophets in the Lords name 1 Chro. 21. 19. were the Lords commandements 2 Sam. 24. 19. accordingly Iames saith of the Prophets they have spoken in the name of the Lord Iam. 5. 10. and where the Prophet saith the Iles shall wait for Christs law Esa. 42. 4. the Apostle expoundeth it the Gentiles shall trust in his Name Mat. 12. 21. When David saith he prayed before the Lord 1 Chro. 17. 25. and the like is spoken of Ezekiah 2 King 19. 15. the meaning is that they prayed unto the Lord as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29 is called the worshipping of him Mark 15. 19. and when the Devill would have had Christ done worship before him Luk. 4. 7. he knew that in so doing he should worship him Matth. 4 9. yet many at this day though they pray and doe worship before images and idols they will not be a knowne that they pray or doe worship unto them It is needfull for us to understand that as the scriptures are a 2 Kin. 22. 13. with 2 Chron. 34. 21. of God so whatsoever is written in them is written unto all of us this will increase our faith and our odedience If any doubt hereof the Evangelists cleare it for when one writeth God spake unto Moses Mark 12. 26. another saith it was spoken unto you by God Matth. 22. 31. Againe Moses said Matth. 22. 24. is as much as Moses wrote unto us Mark 12. 19. So Christs blood shed for many Mat. 26. 28. is applied in particular shed for you Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible it would greatly further them in godlinesse now the Lord complaineth of the contrary I have written unto them the great things of my law but they are counted as astrange thing Hos. 8. 12. For these causes I have chiefly laboured in these annotations upon Moses to explaine his words and speeches by conference with himselfe and the other Prophets and Appostles all which are commenters upon his lawes and do open unto us the mysteries which were covered under his veile for by a true and sound literall explication the spirituall meaning may the better be discerned And the exquisite scanning of words and phrases which to some may seeme needlesse will be found as painfull to the writer profitable to the reader Our Saviour hath confirmed the Law unto every jote and tittle Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine On the contrary the mistaking of phrases oft times occasioneth errour as from Iakobs speech in Genesis 48. 16. let my name be called on them and the name of my fathers Abraham and Isaak some would gather the doctrine of prayer unto the dead or saints departed whereas the phrase there meaneth not prayer at all but to be named of them as their children as by other scriptures compared may be seene Dan. 9. 19. Esay 4. 1. Next this main helpe of the scriptures themselves I compare the Greek Chaldee versions the first of them being in the world before Christs comming in the flesh the other soon after both of great authority especially the Greeke honored even by the Apostles in their so often following not onely the words but even the Theologicall exposition Of many I will produce these few examples In Esay 11. 10. Christ is promised for an ensigne of the peoples this the Greeke version explaineth to rule over the nations and so doth Paul alledge it in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners the Greek translateth he resisteth the proud and Iames followeth their very words Iam. 4. 6. In Prov. 11. 31. the righteous is recompensed in the earth the Greeke saith he is scarcely saved and Peter saith the same 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law the Greeke interpreteth it the Gentiles shall trust in his name and the holy Ghost approveth this in Matth. 12. 21. When Moses saith of man and wife they shall be one flesh Gen. 2. 24. the Greeke addeth they two and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith in David my eares thou hast digged or opened Psal. 40. 7. the Greeke expoundeth it a body thou hast fitted me and the same words Paul bringeth as Scripture in Heb. 10. 5. So many Greeke words are found in the Apostles writings according to the Greeke version of the Prophets as Aretas praises in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa in Iude vers 16. are such as regard accept or honour the persons of men from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses Counsells that is Counsellors in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias in Luk. 16. 9. is false or deceitfull riches opposed in v. 11. to the true as the Hebrew Sheker is often turned Adikia Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered I observe sundry things from the Greek translatiō which serve for the better understanding of Moses text other scriptures that have referēce to th same Concerning the Chaldee paraphrast and other Heberew doctors of the ancienter sort and some later of best esteeme for learning as Maimony or Rabbi Moses ben Maimon who abridged the Talmuds others I alledge their expositions for two causes the one one to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel which the Rabbines did record and without whose helpe many of those legall rites especially in Exodus and Leviticus will not easily be understood By their records also many particulars about the Passeover which Christ kept Matt. 26. the Phylacteries which the Pharisees wore Mat. 23. other things mentioned in the Evangelists will much be cleared whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition therein the later Rabbines are for the most part blinde but we are
translations make it here a word of intreating Wee pray So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you that is bee of good comfort or ye are in safety Peace is here opposed to seare so in Iob 21. 9. Vers. 25. against or untill Ioseph come eate bread the Greeke explaineth it dine there Vers. 26. the present Gr. the gifts which they had in their hands which being also from their father now the sunne and eleven starres doe obeysance to Ioseph as he dreamed Gen. 37. 10. Vers. 27. of their peace that is of their welfare how they did as the Greeke translateth how doe yee So after is your father in health See Gen. 37. 14. and 41. 16. Vers. 30. made-hast Gr. was troubled did yerne or did burne were kindled with naturall affection The Greeke and Chaldee expresse it by being turned The like is in 1 King 3. 26. Vers. 32. an abhomination The Greeke explaineth the cause for that every feeder of sheepe was an abhomination to the Egyptians and Moses telleth the same Gen. 46. 34. The Chaldee more plainely saith because the Hebrewes eat the cattell which the Egyptians worship Compare this exposition with Exod. 8. 26. Vers. 33. yongest Hebr. least according to his littlenesse meaning of age not of stature at or looking upon his neighbour Vers. 34. unto them understand and sent unto them five times or five parts Hebr. five hands which the Greeke expoundeth five fold the Chaldee five parts or portions so Gen. 47. 24. largely-dranke or drunke themselves-merry were drunken which word is used for large drinking unto mirth but with sobriety Hag. 1. 6. Ioh. 2. 10. CHAP. XLIV 1. Ioseph sending his brethren away with corne causeth his cup to be put in Benjamins sacke 4 Hee sendeth after them complaining of injurie 11 Search is made and the cup found 13 They are brought backe and submit themselves to servitude 17. Ioseph would retaine Benjamin onely 18 Iudahs humble supplication to Ioseph wherein after relation of things that had passed he offred himselfe bond-man in Benjamins stead in commiseration of his aged father ANd hee commanded him that was over his house saying fill the mens bagges with food so much as they can carie and put every mans money in his bagges mouth And my cup the silver cup put in the bags mouth of the youngest and his corne money and he did according to the word of Ioseph which he hath spoken The morning was light and the men were sent away they and their asses They were gone out of the citie not gone farre and Ioseph said to him that was over his house rise-up follow after the men and overtake them and say unto them wherfore have ye rewarded evill for good Is not this it in which my Lord drinketh and he would searching search diligently for it yee have done evill in that yee have done And hee overtooke them and hee spake unto them these same words And they said unto him wherefore speaketh my Lord such words Farre be it from thy servants to doe such a thing Behold the money which we found in our bagges mouth we brought againe unto thee out of the land of Canaan and how should wee steale out of thy Lords house silver or gold With whom soever of thy servants it be found both let him dye and we also will be to my Lord for servants And he said now also according to your words so let it be hee with whom it is found shall be my servant and you shall be blamelesse And they hastened and tooke-downe every man his bagge to the ground and they opened every man his bagge And he searched he began with the eldest and ended with the yongest and the cup was found in Benjamins bagge And they rent their garments and laded every man his asse and returned to the citie And Iudah and his brethren came to Iosephs house and he was yet there and they fell before him on the ground And Ioseph said unto them what deed is this that ye have done knew ye not that such a man as I could searching search-diligently And Iudah said what shall we say unto my Lord what shall we speake and how shall wee justifie our selves God hath found out the iniquity of thy servants behold wee are my Lords servants both we and hee in whose hand the cup is found And he said farre be it from me to doe this the man in whose hand the cup is found hee shall be my servant and you get ye up in peace unto your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudah came-neere unto him and said O my Lord let thy servant I pray thee speak a word in the eares of my Lord and let not thy anger be kindled against thy servant for thou art even as Pharaoh My Lord asked his servants saying have yee a father or a brother And wee said unto my Lord wee have a father an old-man and a childe of his old-age the yongest and his brother is dead and he himselfe alone is left of his mother and his father loveth him And thou saydst unto thy servants bring him downe unto me that I may set mine eye upon him And wee said unto my Lord the yong-man cannot leave his father and if hee should leave his father then hee would dye And thou saydst unto thy servants if your yongest brother come not downe with you ye shall no more see my face And it was when wee came-up unto thy servant my father then wee told him the words of my Lord. And our father said Returne buy for us a little food And we said we cannot goe-downe if our yongest brother be with us then will we goe-downe for wee cannot see the mans face and our yongest brother not bee with us And thy servant my father said unto us you doe know that my wife bare unto mee two And the one went-out from me and I said surely hee is torne is torne-in-pieces and I saw him not since And if ye take this also from my face and mischiefe befall him then shall ye bring downe my gray-haires with evill unto hell And now when I come to thy servant my father and the yong-man he be not with us and his soule is bound-up in his soule Then will it be when hee seeth that the yong-man is not that he will dye and thy servants shall bring-downe the gray-haires of thy servant our father with sorrow unto hell For thy servant became surety for the yong-man unto my father saying if I bring him not unto thee then will I bee a sinner unto my father all daies And now I pray thee let thy servant abide in stead of the yong-man a servant to my Lord and let the yong-man goe-up with his brethren For how shall I goe-up to my father and the yong-man bee not with me lest I see the evill that shall finde my father Annotations OVer his house that is his steward see Gen. 43. 16. 19.
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
17. 1. name Iehovah which name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promises as is observed on Gen. 2. 4. in which latter respect he here saith he was not knowne to their fathers by this name or as the Greeke and Chaldee translate he manifested not nor make knowne this name They being sustained by faith in Gods almighty power without receiving the thing promised Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnes and of the efficacie of that his name Iehovah which therefore they sung to his praise upon their full deliverance from the Egyptians Exod. 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Iehovah Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and Amen 2 Cor. 1. 20. having fulfilled all things for our redemption manifesteth himselfe by this name in the interpretation thereof as that he is Alpha and Omega thâ— beginning and the ending the Lord who Is and who was and who Is to come even the Almighty Revel 1. 8. 17. 18. Otherwise neither Abraham nor Isaak nor Iacob was without the knowledge of this name Iehovah altogether for by it also in part God revealed himselfe to them as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law is said to have no glory in respect of the excellent glory of the Gospel 2 Cor. 3. 10. so this is spoken by comparison here The Iewes of a long time have not used this name but for it they reade Adonai that is Lord. One of themselves hath written thus Why doe the Israelites pray in this world and are not heard Because they know not the plaine name of God which is Iehovah in the world to come the world of the Messias God will make it knowne unto them and then they shall be heard Ialkut in Psal. 91. This restimony is true upon them not for the sound of the letters but for the want of faith in Christ who is called Iehovah our Iustice Ierem. 23. 6. when they shall be converted unto him God will heare them Ioh. 16. 23. Vers. 4. established or erected frame and sure see Gen. 6. 18. this was done to Abraham with expresse limitation of the time of Israels release out of Egypt Gen. 15. 13. 18. sojournings or peregrinations pilgrimage see Gen. 17. 8. and 26. 3. and 35. 27. Vers. 6. the burdens the Greeke saith from the power the Chaldee from amidst the tribulation of the servitude of the Egyptians so in verse 7. This mercie is remembred in Psal. 81. 7. firetched our that is lifted up on high as both the Gr. and Chaldee doe explaine it and it signifieth Gods might and open manifestation with continuancie of the same against Egypt till the redemption of Israel were fully performed Deut. 4. 34 2 King 17. 36. Esay 9. 12. 17. 11. Vers. 7. a God or for a God this was the covenant with Abraham see Gen. 17. 7. Vers. 8. life up my hand that is sweare as the Chaldee explaineth it I sweare by my word to give it Of this signe see Gen. 14. 22. Hereof is that speech Iehovah hath sworne with his right hand c. Esay 62. 8. will give it under which figure eternall life in heaven was implied also to the faithfull as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this that it signified the Ierusalem that is above R. Menachem on Exod. 6. Vers. 9. anguish Hebrew shortnesse that is anger griefe and discouragement of spirit that they could not patiently endure their troubles the Greeke translateth it pusillâ—â—imity or feeblenesse of minde So the short of spirit is opposed to the man slow to wrath Prov. 14. 29. and shortnesse of spirit in Iob was trouble and discouragement Iob 21. 4. A like phrase is of shortnesse of soule whereof see Numb 21. 4. And this griefe and discouragement of Israel was so great that they wished rather to bee let alone that they might serve the Egyptians than to have any further proceeding in this businesse Exod. 14. 12. servitude or bondage which was upon them as the Chaldee addeth the Greeke translateth for hard works And this was the outward cause added to their inward discouragement and little faith Vers. 12. of uncircumcised lips Hebrew superfluous or uncircumcised of lips that is as the Gr. translateth not eloquent as the Chaldee saith of an heavy speech the same which Moses complained before in Exod. 4. 10. but figuratively spoken as having uncircumcised lips that is many superfluous words or unsanctified and so unfit to speake to the King So Esaias complained of polluted lips Esay 6. 5. Of this word superfluous See Gen. 17. 11. Vers. 13. unto that is as the Greeke addeth to goe unto to bring forth that is that they might bring forth so ver 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hindred by mens unfaithfulnesse neither was Israel saved for their owne righteousnesse who from the first to the last shewed themselves rebellious as Moses after telleth them Deut. 9. 4. 5. 6. 7. 24. Ver. 14. heads that is as the Greeke translateth chiefe governors or captaines This genealogie following is to shew the natural stocke of Moses and Aaron Levites verse 26. 27. and the time of Israels deliverance according to Gods promise verse 16. 18. 20. Enoch Hebrew Chanoch in Greeke Enoch see Gen. 46 9. c. Ver. 16. 137. yeeres This mans age with his sons ver 18. and Nephewes verse 20. serve for the opening of that speech concerning Israels peregrination Ex. 12. 40. see the notes there Vers. 20. his aunt that is his fathers sister as saith the Chaldee paraphrase in the Masorites Bible but the Chaldee set out by Arias Mont. hath the daughter of his fathers sister and the Greeke saith the daughter of his fathers brother neither of them well for she was the daughter of Levi Exod. 2. 1. and so sister to Amrams father Vers. 21. Korah he proved a rebell against Moses Numb 16. 1. c. Vers. 22. Vzziel of him and his two sonnes mention is made in Levit. 10. 4. where he is called Aarons uncle Vers. 23. Elisabet so the Greeke writeth this name and the new Testament Luk. 1. 5. and so we in English the Hebrew soundeth it Elishebangh She was of the tribe of Iudah being the Prince Naassons sister Numb 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu these dyed before the Lord by a fire Levit. 10. 1. 2. Eleazar hee succeeded his father Aaron in the high priesthood Numb 20. 25. 26. c. Of the priests that were of him and his brother
other gods ye shall not mention it shall not bee heard out of thy mouth Three times thou shalt keepe a feast unto me in the yeere The feast of unlevened cakes shalt thou keepe seven daies shalt thou eat unlevened cakes as I have commanded thee at the appointed time of the moneth of Abib for in it thou camest out from Egypt and they shall not appeare before me empty And the feast of harvest of the first-fruits of thy labours which thou shalt sow in the field and the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Three times in the yeere every male of thee shall appeare before the face of the Lord Iehovah Thou shalt not sacrifice the blood of my sacrifice with levened bread neither shall the fat of my feast remaine untill the morning The first of the first-fruits of thy land thou shalt bring into the house of Iehovah thy God Thou shalt not seeth a kid in his mothers milke Behold I doe send an Angell before thee to keepe thee in thy way and to bring thee unto the place which I have prepared Beware thou because of him and obey his voice provoke him not for hee will not pardon your trespasse for my name is in him But if obeying thou shalt obey his voice and doe all that I shall speak then I will bee enemie unto thine enemies and I will distresse thy distressers For my Angell shall goe before thee and shall bring thee in unto the Amorite and the Chethite and the Pherizzite and the Canaanite the Evite and the Iebusite and I will cut them off Thou shalt not bow thy selfe downe to their gods nor serve them not doe according to their works but destroying thou shalt destroy them and breaking shalt breake downe their pillars And yee shall serve Iehovah your God and hee will blesse thy bread and thy water and I will take away sicknesse from the midst of thee There shal not be any casting their young or barren in thy land the number of thy dayes I will fulfill My terrour I will send before thee and will dismay every people among whom thou shalt come and will give all thy enemies to turne the necke unto thee And I will send hornets before thee and they shal drive out the Evite the Canaanite and the Chethite from before thee I will not drive them out from before thee in one yeere lest the land bee desolate and the beast of the field multiply against thee By little and little I will drive them out from before thee untill thou shalt fructifie and inherite the land And I will set thy bound from the red sea even unto the sea of the Philistines and from the wildernesse unto the river for I will give into your hand the inhabitants of the land and thou shalt drive them out from before thee Thou shalt not strike a covenant with them or with their gods They shall not dwell in thy land lest they make thee sinne against mee if thou shalt serve their gods surely it will be a snare unto thee Annotations NOt take up that is neither receive as the Greek and Chaldee translate it of others nor speake of it unto others as taking up in Exod. 20. 7. is for speaking or using any way Both these are unlawfull 1 Sam. 24. 10. Levit. 19. 16. a vaine report or a false rumor Hebrew an hearing of vanitie which the Greeke translateth vaine hearing Uanitie and falsity are used one for another as is shewed on Exod. 20. 16. and the Chaldee here expoundeth iâ— falshood Hearing or hearesay is used for report tale or rumor whether in matters of religion as Esay 53. 1. Rom. 10. 16. or in civill affaires 1 Sam. 2. 24. 1 King 2. 28. 2 Chron. 9. 6. And that which one Euangelist calleth Acoee Hearing Mar. 1. 28. another nameth Echos fame or rumor Luke 4. 37. put not thy hand the Greeke translateth consent not unrighteous so the Greeke also is the Chaldee saith a false witnesse the Heb. phrase is a witnesse of unrighteousnesse or of cruell wrong Of such David complained Psalm 35. 11. and the Law appointeth such punishment for them as they intend against their neighbour Deuternom 19. 16. 19. Vers. 2. after many or after the great men that is to follow and consent unto them in evill the Gr. saith with many So in the sentence following answer that is speake in a cause or plea The Chaldee paraphraseth neither shalt thou refraine from teaching that which thou seest meet in judgement to wrest or to pervert namely judgment as the Greeke addeth and as is expressed in v. 6. The Chaldee saith after the many accomplish the judgement So other Hebrewes expound it saying When the Iudges are divided some of them saying Guiltlesse others saying Guiltie they goe after the most part So as it be in money matters and other cases of prohibition and permission of pronouncing unclean or cleane and the like But in cases of life and death if they be divided and the most part cleere a man hee is cleered and if the most condemne him he is not killed unlesse they that condemne him bee moe than they that cleere him by two men Maimony in Sanhedrin chap. 8 sect 1. Vers. 3. not countenance or not honor which the Greeke and Chaldee translate not pity in judgment The like is spoken of the rich in Leviticus 19. 15. Thou shalt not countenance the face of the great man It teacheth to doe right in all causes without respect of poore or rich Vers. 4. asse and so any other beast or garment or lost thing as Moses after explaineth Deut. 22. 1. 2. 3. God hereby teaching every man not to looke on his owne things onely but also on the things of other men Phil. 2. 4. and to love and doe good unto his enemie Luke 6. 27. returning returne that is in any case returne and restore him if the owner be not neere or not knowne it is to bee kept till inquirie be made after it Deut. 22. 2. Also the Hebrew Doctors say Who so findeth a lost thing which he is bound to restore he is bound to cry the same and to make it knowne and say Who so hath lost such a kind of thing let him come and give the signes of it and he shall receive it c. Maimony in treat of Robberie and of losse ch 13. sect 1. Vers. 5. his burden or falne by any other occasion and this Law concerneth all other beasts as well as the Asse see Deut. 22. 4. and wouldest forbeare to helpe him up or then thou shalt cease from forsaking him that is shalt cease and leave off all ill will and looke that thou forsake him not The Greeke translateth thou shalt not passe by the same helping helpeup that is in any wise helpe up Or thou shalt leaving leave thy owne businesse to be with him But the former translation seemeth most fit for
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
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
and all the vessels thereof the Laver and the foot thereof The tapestrie-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile for the gate of the court the cords thereof and the pins thereof and all the vessels of the service of the Tabernacle for the Tent of the Congregation The garments of ministery to minister in the Holy place the garments of holinesse for Aaron the Priest and the garments of his sons to minister-in-the-priests-office According to all that Iehovah commanded Moses so the sonnes of Israel made all the worke And Moses saw all the worke and behold they had done it as Iehovah had commanded so had they done and Moses blessed them Annotations OF ministery whereof see Exod. 31. 10. of holinesse that is the holy garments specified in Exodus 28. V. 2. Ephod described in Exod. 28. 6. c. V. 3. beat-thinne or spread abroad wiers or threds of those plates in the blew or in the midst of w ch the Gr. translateth with the blew c. For the gold thred was twisted with the blew with every of the other colors as is noted on Exodus 28. 6. Vers. 6. Beryl see Exod. 28. 9. Ver. 8. Brestplate whereof see Exod. 28. 15. c. V. 10. Smaragd or Emeraud see Exod. 28. 17. Vers. 22. woven worke Hebrew worke of the weaver see Exod. 28. 31. c. Ver. 24. twisted or twined the Greeke addeth and bysse that is fine linnen twined See the notes on Exod. 28. 33. Vers. 27. coats whereof see Exod. 28. 40. Ver. 28. goodly ornaments this words is sometime used for the Bonnets themselves as in Ezek. 44. 18. Vers. 30. crowne of holiness that is holy crowne or separation as both the Hebrew and Greeke signifieth see Exod 29. 6. and 28. 36. Vers. 32. so did they this hath respect unto the charge before given Ex. 25. 40. and for this cause the particulars have been repeated by Moses that all might see the care which he and the workmen had to make all things both for matter and forme according to the patterne and commandement given of God Such faithfulnesse also was in Christ Heb. 3. 2. and ought to be in all Christians concerning Gods heavenly ordinances in his Church whereof these things were a patterne and shadow Heb. 8. 5. 1 Tim. 6. 13. 14. and 5. 21. Vers. 33. bars or barre an in Exod. â—5 11. Vers. 37. to be set in order Hebr. lamps of ordering or of disposition which the Priest were to trim every day see the notes on Exod. 27. 21. the Greeke translateth lamps of burning Vers. 38. of sweet spices in Greeke of composition that is the compounded incense Ver. 42. all the worke or all the service which the Gr. calleth Preparation or Furniture V. 43 saw or viewed as he that was charged with the oversight of this whole work Exodus 25. 40. the worke in Gr. works blessed them that is as Gods publike minister pronounced a blessing from the Lord upon these workmen see Gen. 14. 19. Herein Moses was a figure of Christ who will blesse them that faithfully observe the Commandements of God 2 Tim. 4. 7. 8. for who so is a doer of the worke this man shall be blessed in his deed Iam. 1. 25. Hereupon the Hebr. say Worke is a great thing for Shecinah that is the Divine presence or Majestie of God in Christ dwelled not in Israel untill they had done the worke as it is written in Exod. 39. 43. AND MOSES SAVV ALL THE VVORKE c. AND MOSES BLESSED THEM And how did heè blesse them Hee said unto them The Lord vouchsafe that the Divine-presence Shecinah may dwell in the worke of your hands And so it came to passe as it is said in Exod. 40. 34. And the cloud covered the Tent. c. and the glory of the Lord filled the Tabernacle R. Elias in Reshith chocmah fol 420. a. CHAP. XL. 1 The Lord commandeth the Tabernacle to be reared 4 and things to be set in order therein 8 and the Court to be set about it 9 The Tabernacle and all the vessells thereof the Altar and Laver to bee anointed with oile 12 Aaron and his sons to be washed cloathed anointed sanctified 16 Moses obeyeth and reareth up the Tabernacle 21 carieth in the Arke 22 placeth the Table 24 and the Candlesticke 26 and the golden Altar 29 and the brazen Altar 30 and the Laver 33 and reare 〈…〉 up the Court 34. A cloud covereth the Tabernacle and Gods glory filleth it 38. The cloud was on the Tabernacle by day and fire by night continually ANd Iehovah spake unto Moses saying In the day of the first moneth in the first of the moneth thou shalt reare-up the Tabernacle the Tent of the Congregation And thou shalt put there the Arke of the Testimony and cover the Arke with the veile And thou shalt bring in the Table and set-in-order the order therof and thou shalt bring-in the Candlesticke cause to ascend the lamps therof And thou shalt set the Altar of gold for the incense before the Arke of the testimony and put the hanging-veile of the doore to the Tabernacle And thou shalt set the altar of the burnt-offring before the doore of the Tabernacle of the Tent of the Congregation And thou shalt set the Laver between the Tent of the Congregation and the altar and shalt put water there And thou shalt set the Court round-about and put the hanging-veile at the gate of the Court. And thou shalt take the oile of anointing and anoint the Tabernacle and all that is therein and shalt sanctifie it and all the vessels therof and it shall be holy And thou shalt anoynt the Altar of the burnt-offring and all the vessels thereof and shalt sanctifie the Altar and the Altar shall bee Holy of holies And thou shalt anoynt the Laver and the foot thereof and sanctifie it And thou shalt bring-neere Aaron his sons unto the doore of the Tent of the congregation wash them with water And thou shalt cloth AaroÌ„ with the garmeÌ„ts of holinesse and shalt anoint him and sanctifie him he shall minister-in-the-priests-office unto me And thou shalt bring-neere his sons and clothe them with coats And thou shalt anoint them as thou didst anoint their father and they shall minister-in-the-priests-office unto me and their anoynting shall bee to bee unto them for an eternall priesthood throughout their generations And Moses did according to all that Iehovah commanded him so did he And it was in the first moneth in the second yeere in the first day of the moneth the Tabernacle was reared up And Moses reared-up the Tabernacle and set the sockets thereof and set-up the boards thereof and put-in the bars thereof and reared-up the pillars thereof And hee spread abroad the Tent over the Tabernacle and put the covering of the Tent upon it above as Iehovah commanded Moses And he tooke and put the Testimony into the Arke and set
On the 〈◊〉 the ashes caried out of the Sanctuary were laid in a cleane place Leâ— 6. 11. Veâ— â—2 other stones He may not bring one stone in 〈◊〉 〈◊〉 〈◊〉 that he pulled out nor â—wo in â—â—ead of one but must bring two for two c. Maim ibid. c. 15. 〈◊〉 3. Vers. 44. be spred though it bee but so much as two graines of barley for so much spreading the Hebrewes hold enough to make it unclean Maimony in Lepr ch 15. sect 2. a fretting leprosie the Greeke translateth it a continuing the Chaldee a diminishing leprosie see Lev. 13. 51. Vers. 45. he shall breake in Greek they shall break or pull downe that is it shall be broken downe the timber or the stickes all wood works he shall carie in Greeke they shall carie meaning some men The Hebrews as Chazkuni on Lev. 14 apply the meaning of this Law against the idolatrous houses of the Canaanites which were commanded to be destroyed Deut. 12. and were manifested to bee such by the plague of leprosie on them But God speaketh of them also after the Israelites were come in to dwell there verse 34. so that for the idolatries and other sinnes of Israel God would not onely plague their bodies and garments but their houses also to their utter destruction And by this severe judgement taught men to shun all sinne and in speciall idolatry and to abolish all instruments and monuments thereof Esa. 30. 22. Maimony in Lepr ch 16. maketh Leprosies to bee a judgement of God against an evill tongue and in speciall for lpeaking against the Prophets as did the Israelites 2 Chron. 36. 16. which he confirmeth by the example of Marie who for speaking against Moses the Prophet of the Lord was smitten with this plague of leprosie Numb 12. V. 46. into the house An house shut up defileth 〈◊〉 but that which commeth within the same Lev. 14. 46. all the dayes that the Priest hath shut it 〈◊〉 it maketh a man uncleane untill the evening But that which is pronounced uncleane defileth both within it and without it for who so toucheth it on the out parâ—s of it is uncleane as it is written It is a fretting leprâ—sie in the house it is uncleane Lev. 14. 44. Maimony in Lpr. ch 16. sect 2. untill the evening then 〈◊〉 evening after that he hath washed himselfe he is cleane againe so Chazkuni here saith after that he hath washed his flesh according to the Law Ver. 47. wash his clothes The lying in the house as Chazkuni noteth is more weightie for hee the doth so is bound to wash his clothes and to wash his flesh for whosoever is bound to wash his clothes is bounded to wash himselfe also and it was not needfull to repeat he shall be uncleane till evening for who so eateth or lyeth in the house he commeth into the same for which he was uncleane till evening vers 46. Vers. 48. pronounce cleane Hebrew make cleane in Greeke purifie to weet by his words see Lev. 13. 3. Vers. 49. to purifie to weet from sinne as the word properly signifieth For as persons were plagued with leprosie for sinne Numb 12. 1. â—0 2 Chron. 26. 19. 20. so for the same their garments and houses were likewise plagued even as the Lords house was made uncleane by the sinnes of the people Lev. 16. 16. See the notes on Exod. 29. 36. birds whereof see vers 4. c. For the cleansing of the house was like the cleansing of the man The Hebrewes say They clâ—â—se the house as they cleanse the man forespoken of in every point 〈◊〉 that in the man they sprinkle 7. times upon his 〈◊〉 but in the house they sprinkle seven times upon the â—pper doâ—e post of the house without all other 〈◊〉 are alike Maimony treat of Leprie c. 15. s. 8. This is to bee understood of the cleansing with birds cedar wood hyssop scarlet and living water but not of the other sacrifices which the lepâ—oâ—s man brought afterward for the house was cleansed atonement made for it without those sacrifices vers 53. Vers. 54. for every plague From hence the Hebrewes say of him that judged leprosie that hee might not view the plagues untill hee were expert in them all and in all their names here written Chazkuni on Lev. 14 54. Vers. 57. in the day that is concerning the day meaning as the Greeke translateth what day hee shall bee uncleane and what day hee shall bee made cleane CHAP. XV. 1 The law concerning uncleannesse of men in their issâ—â—s 4 and how they make other things and per 〈…〉 uncleane 13 The cleansing of them with sacrificing of doves 16 Uncleannesse by seed going from a 〈◊〉 19 The uncleannesse of women in their issues 28 Their cleansing by sacrifices 31 The cause of these lawes ANd Iehovah spake unto Moses unto Aaron saying Speake ye unto the sonnes of Israel and say unto them Any man when he shall have an issue out of his flesh his issue it is uncleane And this shall be his uncleannes in his issue whether his flesh run with his issue or his flesh bee stopped from his issue it is his uncleannes Every bed which hee shall lye upon that hath the issue shall be uncleane and every vessell which he shall sit upon shall bee unclean And the man that shall touch his bed shall wash his clothes and bathe himselfe in water and bee uncleane untill the evening And he that sitteth upon the vessell which he sate upon that hath the issue shall wash his clothes and â—athe himselfe in water and be uncleane untill the evening And he that toucheth the flesh of him that hath the issue shall wash his clothes and bathe himselfe in water and hee uncleane untill the evening And if he that hath the issue spit upon him that it cleane then he shall wash his clothes and â—athe himselfe in water and be uncleane untill the evening And every saddle which he shall ride upon that hath the issue shall be uncleane And every-one that toucheth any-thing that shall be under him shall bee uncleane untill the evening and he that beareth them shall wash his clothes and bathe himself in water be unclean untill the evening And every-one whom he shall touch that hath the issue and hee hath not â—insed his hands in water he shall wash his clothes and bathe himselfe in water and be uncleane untill the evening And the vessell of earth which he shall touch that hath the issue shal be broken and every vessell of wood shall be rinsed in water And when he that hath an issue shall be cleansed of his issue then hee shall number to him selfe seven dayes for his cleansing and wash his clothes and shall bathe his flesh in living water and shall be cleane And in the eight day he shall take to him two turtle doves or two yong pigeons and he shall come before Iehovah unto the doore of the Tent of the congregation
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
the Lord. For as men judge not for man but for the Lord 2 Chron 19. 6. so are they to judge according to his judgements Ezckiel 44. 24. which if they be not manifest are to be inquired the cause being brought unto God Exod. 18. 19. So Moses did in other hard cases Numb 27. 1. â—5 and 15. 34. Vers. 14. out of the campe or to a place without the campe because the campe of Israel was holy and all uncleane persons were to be put out of it Num. 5. 2. 3. much more the flagitious lay their hands both to signifie the truth of their testimony and that his blood should be on his owne head Wee finde not this rite of imposing hands commanded for any other malefactors and the Hebrewes hold it to bee peculiar unto this sinne All the witnesses and the Iudges every one lay their hands on the blasphemers head and say unto him Thy blood be upon thine head for thou hast occasioned it unto thy selfe And of all that are killed by the Synedrion there is none upon whom they impose hands save the blasphemer onely Levit. 24. 14. Maimony treat of Idolatrie chap. 2. sect 10. Vers. 15. Anyman or Every man Hebr. Man man which Targum Ionathan expoundeth yong man or old man Vpon this particular occasion a generall law is here given for punishing of blasphemers beare his sinne that is the punishment due for his sinne Vers. 16. blasphemeth in Chaldee expresseth in Greeke nameth see vers 11. 〈◊〉 name of Iehovah Hereupon some of the Heb ewes gather that the blasphemer is not to be stoned unlesse he expresse that sacred name IEHOVAH but the wiser of them justly mislike that restraint though themselves doe overmuch restraine it There be some that expound it that he is not guiltie of death save for the name IHVH that is Iehovah but I say that for Adonai â—lsa that is LORD he is to be stoned saith Maimony treat of Idolatrie chap. 2. sect 7. And they are long since come unto this that they hold the name of Iehovah unlawfull to be pronounced in 〈…〉 ading of the scripture or otherwise except in the Sanctuarie when the Priest blessed the people according to the Law in Numb 6. 23. 27. there they say he pronounced the name as it is written with IHVH but out of the Sanctuarie they pronounced it Ad 〈…〉 for they mentioned not the name as it is written but in the Sanctuarie onely And after that Simeon the just was dead the Priests ceased from blessing by the name as it is written IHVH though it were in the Sanctuarie to the end th 〈…〉 man should learne it which was not of good esteeme 〈◊〉 meet for to learne it And our first wife men 〈◊〉 not learne it their disciples or their children 〈◊〉 were meet or honest save once in seven 〈◊〉 Maimony treat of Prayer chapter 14. section 10. By this it appeareth that this custome was taken up of themselves not commanded of God the sanctifying of whose name standeth not in letters and syllables but in faith and obedience Numb 20. 12. and 15. 30. See the annotations on Exod. 6. 3. and Numb 6. blasphemeth the name see verse 11. the Greeke translateth nameth the name 〈◊〉 the Lord meaning with blasphemie and cursing as did this Egyptians sonne Vers. 17. shall smite that is as the Chaldee translateth shall kill See the notes on Gen. 14. 17. soule that is life see Gen. 19. 17. and 37. 21. and for putting murtherers to death see Exod. 21. 22. shall surely be put to death or shall bee put to dye the death and Targum Ionathan explaineth it 〈◊〉 be killed with the sword Vers. 18. the soule of a beast that is the life of it which the Greeke explaineth thus hee that sm 〈…〉 a beast and it dye soule for soule or life for l 〈…〉 that is one living beast for another as oxe for oxe sheepe for sheepe and the like Vers. 19. so shall it be done by the Magistrate according to the rigour of justice except he buy it off with money For unlesse it were mu 〈…〉 which God forbade to bee bought off with any ransome Numb 35. 31. the Hebrewes hold 〈◊〉 blemishes and hurts might be redeemed with money Which seemeth also to be warrantable by the Law in Exod. 21. 18. 19 And for that in some cases it could hardly be done or not at all For if a man had smitten his neighbour on the eye and made him lose halfe or a fourth part of his sight 〈◊〉 if a blinde man had smitten out another mans eye how should the like bee done againe unto him The Hebrew canons say He that hurteth his neighbour is bound to pay unto him five things to weet 〈◊〉 his dammage and for the paine and for his healing 〈◊〉 for his resting from his affaires and for the s 〈…〉 and these five things must all bee recompenced with 〈◊〉 best of his goods How for the dammage If he 〈◊〉 cut off his neghbours hand or his foot they looke on him as if he were a servant to bee sold in the maâ—ket him much he was worth and how much he is worth 〈◊〉 and what is abated of his price hee must pay 〈◊〉 〈◊〉 〈◊〉 EYE FOR EYE which wee have b 〈…〉 〈…〉 got to be meant of paying for it with his goods That what is said in the Law Levit. 24. 20. As he hath given a blemish upon a man so shall it be given upon him 〈◊〉 not meant that he should be hurt as his neighbour 〈◊〉 hurt c. Maimony â—om 4. in Chobel chap. 1. sect 1. 2. 3. See also the annotations on Exod. 21. V. 10. Breach for breach Targum Ionathan saith The price of baâ—ach for breach the price of an eye for 〈◊〉 eye c. As there are severall sorts and degrees of hurts and blemishes so were the penalties rated which the Hebrewes lay downe thus Her that cutteth off his neighbours hand or foot or finger 〈◊〉 smiteth out his eye payeth the five things for his dammage for his paine for his healing for his resting and for his shame If he smite him on the hand and it swelleth after it prove well againe he payeth foure things for his paine for his healing for his resting from his worke and for his shame If he smite him on the head and it swelleth he payeth three things for the paine for the healing and for the shame If hee smite him on a place which is not seene as on his backe he payeth two things for the paine and for the healing If the smite him with a cloth that is in his hand or the like thing he payeth one thing for the shame onely So hee that shaveth off the hayre of his neighbours head payeth but for the shame onely for it will grow againe c. Maim in Chobel c. 2. s. 2. 4. upon a man The Hebrew Adam signifieth man and woman Gen. 5. 2. all man-kinde of what sort soever and so this
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
plainnesse exactnesse and solemniey of the action as also to shew an equall right that all the Princes and Tribes had in the Altar now to be dedicated and how the Lord esteemed of the religious dutie now to be performed which he would have done in distinct dayes Wherefore he also writeth their particular offerings at large repeating the same things twelve times together Verse 12. Naasson Hebr. Nachshon so in Num. 1. 7. of the tribe or for the tribe in which sense the oblation was not for his owne person but for the whole tribe whereof he was governour but the Greeke translateth Prince of the tribe of Indas Here the Captaines of the tribes offer every one in his day not according to their births or as they are named in Num. 1. but according to the order wherein God had set them round about his Sanctuary in Num. 2. beginning at the East quarter proceeding to the South then to the West and ending at the North according to the course of the Sunne as may be viewed thus of East 1. Iudah Naasson verse 12. 2. Issachar Nethaneel verse 18. 3. Zabulon Eliab verse 24. South 4. Reuben Elizur verse 30. 5. Simeon She lumiel verse 36. 6. Gad Eliasaph verse 42. West 7. Ephraim Elishama verse 48. 8. Manasses Gamaliel verse 54. 9. Benjamin Abidan verse 60. North. 10 Dan Ahiczer verse 66. 11. Aser Pagiel verse 7â— 12. Naphtali Ahira verse 78. Thus God would have that order kept in their oblations w ch he had appointed for their situations Num. 2. and so likewise for their journeyings Num. 10. 14 27. to shew that he is not the author of confused tumult but of peace 1 Cor. 14. 33. And Iudah in Naasson his sonne was first in these oblations as in many other things for to type out the honour of Christ who was to be his sonne according to the flesh Heb. 7. 14. Verse 13. dish or charger platter in Hebrew Kagâ—naraâ— in Greeke Trublion which word is used for a dish in Mat. 26. 23. Such dishes were used to set the Shewbread in on the golden Table Exod. 25. 29. and thirtie shekels the word shekels is expressed in the Chaldee version and rightly as the next words manifest the shekell spoken of in the Law weighed three hundred and twenty barley cornes saith Maimony in treat of shekels ch 1. sect 2. See the notes on Gen. 20. 16. bason or viall called in Hebrew Mizâ—ak of powring out in Greeke Phialee a viall w ch word is used in Rev. l. 16. where the vials of Gods wrath are powred out Such basons or vials were used to carry the blood of the sacrifices to the Altar where it was powred out of them mention is made in Zach. 14. 20. the pâ—ts in the LORDS house shall be like the basons before the Altar shekell of the Sanctuarie or of Sanctitie that is the holy shekell as the Greeke translateth it which weighed 〈…〉 rahs Num. 3. 47. and Exod. 30. 13. 〈…〉 offering or Minchah of this see Levitâ— 2. Verse 14. of gold touching this C 〈…〉 noteth the cup it selfe was of gold and the weight oâ— it was by silver shekels So Ionathan in his Tâ—â—rgum saith One cup weighing ten shekels of silver 〈◊〉 the cup was of gold This is plaine by the 〈◊〉 verse following there Sol. Iarchs saith that 〈◊〉 shekels of gold weighed not so much as the silver 〈…〉 kels of incense or perfume in Hebr. K 〈…〉 every meat-offering of floure as it was 〈◊〉 with oyle so it had frankincense Lebonah 〈◊〉 Levit. 2. 1. but the incense Keâ—oreth was â—or the golden Altar the making whereof is descrâ—bed 〈◊〉 Exod. 30. 34. c. Sol. Iarchi here noteth 〈◊〉 incense for any particular person nor for the 〈◊〉 brasen Altar but this onely So it was an exâ—raordinary oblation for this present action Verse 15. bullocke in Chaldee a 〈◊〉 in Hebrew Par which is a yong bull of the second or third yeere see the notes on Exod. 29. 1. 〈◊〉 ling Hebrew sonne of the herd or 〈◊〉 Exod. 29. 1. ramme which also was of the second yeere as lambes were of the first see the notes on Levit. 1. 10. his first yeere Hebr. sonne of his yeere of which phrase see the notes on Gen. 5. 32. Exod. 12. 5. Burnt-offering the Law and signification hereof see in Levit. 1. Verse 16. goat-bucke a goat of the second yeere such was the ordinary Sin-offering for a ruler see Levit. 4. 22 23. But this is brought for s 〈…〉 e 〈◊〉 generall not for any speciall sinne which L 〈…〉 4. treateth of and so it was also extraordinary 〈◊〉 Chazkuni here observeth This man 〈◊〉 voluntary incense whereas no particular p 〈…〉 eth voluntary incense this bringeth a 〈…〉 which is not for sinne whereas no particular 〈◊〉 bringeth a sin-offering but for sinne Verse 17. of Peace-offerings in Greake of 〈…〉 tion in Chaldee of sanctifications see Levit. 〈◊〉 where the Law of this sacrifice is opened T 〈…〉 sacrifices of all sorts figuring the death of C 〈…〉 and benefits to be reaped thereby they recon 〈…〉 and made themselves theirs acceptable to God and were made partakers of his grace to rem 〈…〉 of sinnes justification and sanctification through faith and by the worke of the Holy Ghost in the communion and feeling whereof they râ—joyced before God Verse 18. Nethaneel the sonne of Zuar called in Greeke Nathanael the sonne of Sogar see Num. 1. 〈◊〉 Prince this title is given to all 〈◊〉 〈…〉 cept Naasson of Iudah who offered first 〈◊〉 Chazkuni giveth this reason He is not 〈…〉 that he might not be puft up because he 〈…〉 and all the other are called Princes â—â—r that 〈◊〉 〈…〉 mitted themselves and offered after 〈◊〉 Verse 19. He offered In the Chaldee of 〈◊〉 than there is added He offered hi◠〈…〉 dah by the mouth of the Holy 〈◊〉 S 〈…〉 writeth thus Why speaketh the 〈…〉 Prince of the tribe of Issachar HEO 〈…〉 when the like is not said of all the 〈…〉 cause Reuben came and made a stirre and said It is enough that my brother Iudah offred before me I will offer after him Moses answered It was said unto me by the mouth of the Almighty that they should offer according to the order of their journying by their standards Therefore is it said He offered his offering and the word Hikrib offered wanteth the letter jod that after the plaine writing by the consonant letters it is Imperative Hakreb offer thou for that by the mouth of God he was commanded to offer Verse 42. Deguel in Num. 2. 14. he is called Reguel and so the Greeke here hath Elisaph the sonne of Rigovel see Num. 1. 14. Verse 48. the seventh day the Hebrewes note this to be extraordinarie that on the Sabbath day the same course of offring was kept as on the other dayes without intermission Ammihud in Greeke Semioud see the notes on Numb 1. 10. Verse 54. Gamaliel in Hebrew Gamliel Pedahzur in Greeke
off in his body from this life yet he goeth not downe to Gehenna or Hell but hath his portion in the garden of Eden or kingdome of Heaven but there is some man guilty of cutting off whose iniquities are so many that he is cut off from the lite of the garden of Eden of whom it is written that soule shall he cut off from my presence Levit. 22. 3. and I will even destroy that soule Levit. 23 30 and these wicked ones are not cut off in their body but wax old in this world as it is said There is a wicked man that prolongeth his life in his wickednesse Eccles 7. 15. from his peoples in Greeke from his people by peoples meaning the tribes of Israel called the peoples of Israel in Act. 4. 27. So Moses elsewhere explaineth it saying hee shall be cut off from Israel Exod. 12. 15. Num. 19. 13. and from the congregatiâ—n Num. 19. 20. and from the congregation of Israel Exod. 12. 19. and from among his people Lev. 17. 4. 10. and 20. 3. 6. and 23. 30. beare his sinne that is the punishment due for his sin so in Lev. 22. 9. Num. 18. 32. Verse 14. sojourne with you this the Greeke explaineth if a proselyte come unto yâ—u in your laâ—d Of strangers to be admitted to the Passeover see in the annotations on Exod. 12. 48 49. Vers. 15. was reared up or that he Moses reared up the Tabernacle which was the first day of the first moneth in the second yeere after they were come out of Egypt Exod. 40. 1. 17. the cloud a signe of Gods favour and presence possessing and protecting the Tabernacle and dwelling amongst hâ—s people in Christ see Exod. 33. 10 11. and 40. 34. and the annotations there Also Num. 14. 14. Ezâ—k 10. 3 4. even the Tent of the Testimonie or 〈◊〉 the Tent which the Greeke translateth and the house of the Testimonie meaning the most holy place in which was the Arke with the Tables of the Testimonie or Law in it over which place the cloud speciaily was to cover the same The Hebrew word which usually signifieth to or fâ—r is by the Greeke translated and as here so in Lev. 16. 21. and Exo. 17. 10. sometime it serveth but to signifie the thing covered as in Esai 11. 9. and so in this place Sol. Iarchi expoundeth it thus the Tabernacle which was made to be a Tent for the Tables of the Testimonie as the appearance or the very appearance of fire in Exod. 40. 38. it is said and fire was on it by night The same cloud was darknesse by day and fire by night as in Exod. 14. 20. 24. both signified Gods presence and defence of his Tabernacle as it is said The LORD will create upon every dwelling place of mount Sion and upon her assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Esai 4. 5. And in Psal. 105. 39. He spred a cloud for a covering and fire to give light in thâ— night So Christ by the Scriptures of the holy Prophets and Apostles which are a cloud of witnesses Heb. 12. 1. and by his Spirit is a shadow in the day time from the heat and for a place of refuge Esai 4. 6. as it is written Thou Lord hast beene a refuge from the storme a shadow from the heat Esai 5. 4. and the Propheticall word is a light that shineth in a darke place 2 Pet. 1. 19. See the annotations on Exod. 13. 21. Vers. 16. cloud covered it to wit by day as is expressed in Exod. 40. â—8 and to be understood here therefore the Greeke version also addeth by day and so doth the Chaldee called Ionathans The continuance of this signe notwithstanding the peoples unworthinesse is remembred by Nehemiah thus Yet thou in thy manifold mercies forsookâ—st them not in the wildernesse the pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should 〈◊〉 Nâ—hem 9. 19. Vers. 17. was taken up from off the Teâ—t or from upon or over the Tent which the Greeke translateth went up from the Tent. journeyed or removed set forward encamped or pitched rested Thus God in Christ was the cause and beginning of all rest and motion and the director of his Church in the way that they should goe Therefore Moses sanctified both their journeyings and their restings by prayer unto God Num. 10. 35 36. According to this ancient signe Christ is said to come with clouds Dan. 7. 13. Rev. 1. 7. and appeareth cloathed with a cloud and his feet as pillars of fire Rev. 10. 1. for the salvation of his people and destruction of their enemies The same grace is set forth by the similitude of a sheepâ—erd leading his flocke in and out whom they follow Psâ—l 8â— 1. 2. Ioh. 10 9. Vnder whose conduct they feed in the 〈◊〉 and their pastures are in all high 〈◊〉 they 〈◊〉 not nor 〈◊〉 neither doth the he 〈…〉 〈◊〉 s 〈…〉 them for he that hath mercy on 〈◊〉 〈◊〉 them c. Esai 40. 9 10. Rev. 7. 16. Wherefore the Church desireth to be told where he sâ—â—dâ—th his flocke and where he maketh them to rest at noone Song 1. 7. And that which the Church saith of Christ His lâ—ft hand 〈◊〉 under minâ— head and his right hand doth embracâ— me â—ong 〈◊〉 〈◊〉 the Chaldee paraphrast on that place applieth to this cloud and the effects thereof Verse 18. At the mouth that is as the Greeke translateth it By the commandement or as the Chaldee saith At the word of the Lord for this signe from heaven the removing and resting of the cloud was to them as the mouth or word of God For God speaketh by his signes which are therefore called the words of his signes Psal. 105. 27. And it signified that whatsoever we doe in word or deed we should doe all in the name of the Lord Iesus Coloss. 3. 17. Vers. 19. taried long or prolonged the time here the spaces of time shorter or longer betweene the journyings of the people are also shewed to be by the Lords cloud that so not onely the works but the times and seasons might appeare to be in Gods hand power Act. 1. 7. kept the charge or the watch Hebr. observed the observation of which phrase see Levit. 8. 35. The Chaldee here translateth the charge or observation of the word of the LORD They kept watch and ward night and day to see when the cloud should arise or they kept the charge in the meane while of serving the Lord whiles the Sanctuarie was erected So after in v. 23. Vers. 20. a few daies Hebr. daies of number that is daies easily numbred meaning a few see this phrase in Gen. 34. 30. Vers. 22. a yeere of daies that is a whole yeere see the notes on Lev. 25. 29.
thus seeing the Law had twise said that the breaker of the Sabbath should die Exod. 31. 4. and 35. 2. Sol. Iarchi saith it was not declared what manner of death he should die but they knew that hee that prophaned the Sabbath was to die And the Chaldee called Ionathans paraphraseth thus This judgement was one of the foure judgements that came before Moses the Prophet which he judged according to the word of the holy God Some of them were judgements of lesser moment and some of them judgements of life and death In the judgements of lesser moment of pecuniarie matters Moses was readie but in judgements of life and death be made delayes And both in the one and in the other Moses said I have not heard viz. what God would have done For to teach the heads or chiefe of the Synedrions or Assises that should rise up after him that they should be ready to dispatch inferiour causes or money matters but not hastie in matters of life and death And that they should not be ashamed to enquire in causes that are too hard for them seing Moses who was the masteâ— of Israel had need to say I have not heard Therefore he imprisoned him because as yet it was not declared what sentence should passe upon him The foure judgements which hee speaketh of were about the uncleane that would keepe the Passeover Num. 9. 7 8. and the daughters of Zelophead that claimed possession in the land Num. 27. 4 5. these were the cases of lesse imporâ—ance about the blasphemer Lev. 24. and the Sabbath breaker here both which hee kept in 〈…〉 ard till he had answer from the Lord. Verse 35. stone him This was esteemed the heaviest of all the foure kinds of death that malesa 〈…〉 s suffered in Israel see the notes on Exod. 21. 12. without the campe Hereupon they used to carrie such out of the cities and execute them farre off from the judgement hall as Sâ—l Iarchi noteth So they dealt with Stephen casting him out of the citie and stoning him Act. 7. 58. likewise with Naboth 1 Kings 21. 13. also with the blasphemer Levit. 24. 14. which was a circumstance that aggravated the punishment being a kind of reproach as the Apostle noteth Heb. 13. 11 12 13. And this severitie sheweth of what weight the commandement touching the Sabbath is the prophanation whereof God would have thus to be avenged And it further signified the eternall death of such as doe not keepe the Sabbath of Christ entring into the rest of God by faith and ceasing from their own works as God did from his Heb. 4. 1 2 3 4 10. 11. Verse 37. And Iehovah said After the violating of the Sabbath and punishment for it God giveth a Law and ordaineth a signe of remembrance to further the sanctification of his people that they might thinke upon his commandements and doe them Vers. 38. sonnes of Israel This Law for Fringes concerned Israel onely not other nations and as the Hebrewes say men onely were bound to weare them not women Women and servants and little children are not bound by the Law to weare the Fringe But by the words of the Scribes every childe that knoweth to clothe himselfe is bound to weare the fringe to the end he may be trayned up in the commandements And women and servants that will weare them may so doe but they blesse not God as men doe when they put them on and so all other commandements which women are not bound unto if they will doe them they doe them without blessing first Maimony tom 1. in Zizith or treat of Fringes ch 3. sect 9. that they make they themselves and not heathens for them a Fringe which is made by an heathen is unlawfull as it is written Speake to the sonnes of Israel that they make unto them Maim in Zizith ch 1. sect 12. a Fringe that is Fringes as in Deut. 22. 12. Moses speaketh of many and so the Greeke and Chaldee translate it here A Fringe is in Hebrew called Tsitsith or Zizith which in Ezek. 8. 3. is used for a locke of haire of the head and is here applied to a Fringe the threds whereof hang downe as locks of haire And the Hebrew Doctors call it also Gnanaph that is a Branch because it hangeth as branches or twigs of a tree The Branch which they make upon the skirt of a garment is called Tsitsith because it is like to Tsitsith a locke of the head Ezek. 8. 3. And this Branch is called White because we are not commanded to die or colour it And for the threds of this Branch there is no set number by the Law And they take a thred of wooll which is died like the color of the Firmament and tye it upon the Branch or Fringe and this thred is called Blew Maim in Zizith ch 1. sect 1. 2. The Fringe is called in Greeke Craspoda and this word is used by the holy Ghost in Matt. 23. 5. and of it the Chaldee also calleth it Cruspedin The word Gedilim used for Pringes in Deut. 22. 12. were the thrums of the cloth which was woven and Tsitsith the Fringe here spoken of were threeds tied unto those thrums with knots on the skirts Hebr. on the wings This is expounded in Deut. 22. 12. on the foure skirts or wings The skirt end or border of a garment is usually called a wing as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth are called the foure wings thereof Esai 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law is a garment which hath foure skirts or more than foure and it is a garment of woollen or of linnen onely But a garment of other stuffe as of silke or cotton or camels haire or the like are not bound to have the Fringe save by the words of our wise men that men may bee admonished to keepe the precept of the Fringe For all clothes spoken of in the Law absolutely are not save of woollen and linnen onely When hee maketh a fringe on a garment that hath five or six skirts he maketh it but on foure of the skirts as it is said UPON THE FOVRE SKIRTS Deu. 22. 12. A garment that is borrowed is not bound to have the Fringe for 30 dayes after and thence forward it is bound A garment of wooll they make the white thereof of threeds of wooll and a garment of flax or linnen they make the white thereof of threeds of flax and so of every garment after the kinde thereof c. Every man that is bound to doe this commandement if hee put upon him a garment which is meet to have the Fringe must put on the Fringe and then put the garment on and if he put it on without the Fringe he breaketh the commandement But
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
water was given them for a gift and so the Chaldee interpreteth it from the wildernesse it was given unto them and Targum Ionathan from the wildernesse it was given them for a gift Vers. 19. to Nahaliel by interpretation the valley or bourne of God the Greeke calleth it Naadiel Chazkuni saith this is that which in Numb 33. 48. is called the plaines of Moab to Bamoth by interpretation High-places that is called Beth Iesimoth saith Chazkuni in Numb 33. 49. Vers. 20. in the field that is in the countrey of Moab This valley as Chazkuni saith is called in Numb 33. 49. Abel Shittim in the plaines of Moab the head of Pisgah by head may be understood the top of the mount Pisgah or the beginning of the same the Greeke translateth it from the top Chazkuni expoundeth it thus That Samab or High place which is in the field of Moab is the head of Pisgah or of the Hill that looketh toward Iesbimon which is a great wildernesse and it looketh that is the Hill Pisgah looketh and so the Greeke version referreth it thereto And Sol. Iarchi saith That Pisagh looketh toward the place named Ieshimon which signifieth a wildernesse because it is desolate Ieshimon in Greeke the Wildernesse and so the word is used for a wildernesse in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere All these places are by the Chaldee paraphrast referred to the Well aforesaid thus And from the place where it was given unto them it descended with them to the valleyes and from the valleyes it ascended with them to the High places and from the High places to the valley that is in the field of Moab c. So Targum Ionathan to the like effect and others Vers. 21. Israel sent Messengers in Greeke Moses sent Messengers which seemeth to be taken from D 〈…〉 2. 26. where Moses saith I sent messengers F 〈…〉 ie is very frequent when things are done by a multitude where one is chiefe that the action is ascribed either to the multitude or to him that is 〈◊〉 indifferently as They made peace with 〈◊〉 and served him 1 Chron. 19. 19. or They 〈◊〉 peace with Israel and served them as another Prophet recordeth it 2 Sam. 10. 19. So Ie 〈…〉 he brought forth the Kings sonne and he put the 〈◊〉 upon him 2 King 11. 12. or They brought forth the Kings sonne and they put upon him the crowne 2 Chron. 23. 11. and they offered burnt-offerings 1 Chron. 16. 1. or David offered burnt-offerings 2 Sam. 6. 17. and many the like The occasion of this message now sent by Israel was the commandement of God who willed them to goe 〈◊〉 against Sihon and to possesse his land Deut. 2. 24 25. Sâ—hon or Sichon in Greeke Seon King of the Amorites his chiefe citie was Hesbon Deut. 2. 26. saying the Greeke version addeth from Deut. 2. 26. with peaceable words saying Vers. 22. Let me passe in Greeke Let us passe which phrases are often used indifferently when they are spoken of a multitude and so the Scripture serreth this downe both wayes Let me passe as here and in Deut. 2. 27. and Let us passe Iudg. 11. 19. thorow thy land that so I may come into the land of Canaan unto my place Iudg. 11. 19. Deut. 2. 29. we will not turne in Deut. 2. 27. I will not turne speaking of the multitude as of one man into field or into vineyard to the right hand or to the left Deut. 2. 27. See Num. 20. 17. of the well in Greeke of thy well meaning of any of his wells for nought but they would buy their water of him for money Deut. 2. 28. the Kings way the high way common for all which in Deut. 2. 27. is set downe thus by the way by the way See also Num. 20. 17. Vers. 23. would not grant Hebr. granted or gave not that is would not give or suffer as where it is said David removed not the Arke 1 Chro. 13. 13. another Prophet openeth it thus David would not 〈◊〉 the Arke 2 Sum. 6. 10. And so Moses explaines this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us passe thorow him The cause why he would â—ot was feare distrust as it is written But Si 〈…〉 〈◊〉 not Israel to passe thorow his coast Iudg. 11. 〈◊〉 â—ut chiefly it was of the Lord who purposed to destroy the Amorites as Moses saith For fehovah thy God hardned his spirit and made his heart strong that he might give him into thine hand Deut. 〈◊〉 Iahaz or Iahats in Greeke Fassa in La 〈…〉 Iasa the name of a city mentioned also in Deut. 2. 12. Iudg. 11. 20. Esay 15. 4. Ier. 48. 21 34. Vers. 24. Israel smote him for Iehovah the God of Isâ—ael delivered Sihon and all his people into Israels had Iudg. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God in Ps. 135. 10 11. and 136. 17 18 19. And in Amos 2. 9. God saith I destroyed the Amorite before theÌ„ whose height was like the height of the Cedars and he was strong as the O 〈…〉 yet I destroyed his fruit from above his roots from beneath was strong by reason that it was â—enced with Iabbok which was a river by mountines and cities on them Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok so that Sihon tooke them not from them and as for Israel they might not warre â—gainst the Ammonites Deut. 2. 19. Vers. 25. tooke all these cities utterly destroying men women and children of every citie but the cattell and spoile of the cities they tooke also Deut. 2. 34 35. the daughters that is as the Chaldee explaineth it the townes or villages thereof for the chiefe-cities are counted as mothers the villages about them as daughters thorowout the Scriptures Ezek. 16. 44 45 46 48 53. Therefore as here it is said Hesbon and her daughters so elsewhere wee reade Hesbon and all her cities Ios. 13. 17. And that which is called a citie and a mother in Israel 2 Sam. 20. 19. is in the Greeke interpreted a citie and a mother citie Metropolis in Israel These daughters Moses calleth unwalled cities Deut. 3. 5. Vers. 27. that speake in proverbs or that speake parables in Greeke Aenigmatists they that speake riddles such in Israel were the prophets that used to speake by parables as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words to the reproach of persons that are brought downe from high estate to misery as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak 2. 6. and so it is meant in this place The Hebrewes Tanchuma and Sol. Iarchi expound these that spake in proverbs to be Balaam and Beor his father as wee reade that Balaam tooke up his parable against Amalek and others when he prophesied their destruction Numb 24. 20. 23. Iarchi saith that Sihon was not able to subdue them and
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
be utterly unpunished ye shall not be unpunished 〈◊〉 25. 29. He speaketh this against the Midianites rather than against the Moabites whom he had forbidden Israel to vex or distresse Deut. 2. 9. because they were chiefe in the mischiefe For though Balaam gave the counsell to the king of Moab Rev. 2. 14. and the Moabitish women were prostitute also unto whoredome Num. 25. 1. yet Balak at first did not much regard that counsell but turned Bâ—laam away with shame Num. 24. 11 25. but the Midianites retained him and amongst them hee was slaine Num. 31. 8. And Cezbi a kings daughter of Midian was a principall instrument of evill unto Israel as God sheweth in vers 18. therefore the Midianites were first in the punishment smite ye them that is as the Chaldee expoundeth it kill ye them Vers. 18. For they vox you or disiresse you not with warre but with wiles and deceit So God saith of Babylon Reward her even as shee hath rewarded you Rev. 18. 6. The reward of unrighteous workes is righteous judgement their wiles or their guiles deceits crafts beguiled you or dealt wilily and craftily with you as the Egyptians when they thought to deale wisely for the suppressing of Israel Exod. 1. 10. are said to deale craftily Psal. 105. 25. and Iosephs brethren when they craftily conspired his death Gen. 37. 18. By this it appeareth that the amitie of the Midianites was but feigned and that they plotted the destruction of Israel matter Hebr. word of Peor the idolatrie with Baal-Peor w ch Israel was drawne unto vers 2 3. So the matter or word of Cozhi is meant the fornication with her vers 6. for Peors sake Hebr. for the word of Peor that is which plague came on Israel for Peors sake or cause CHAP. XXVI 1 The summe of all the men of Israel from twentie yeares old and upward is taken in the plaines of Moab 5. The families and numbers of Reuben 12 Simeon 15 Gad. 19 Iudah 23 Issachar 26 Zabulon 29 Manasseh 35 Ephraim 38 Benjamin 42 Dan. 44 Aser 48 Nathtali 51 The summe of them all 52 The Law of dividing among them the inheritance of the land 57 The families and number of the Levites 62 The cause why they were not numbred among the Israeliâ—es 63 None were left of them which were numbred at Sinai but Caleh and Iosua ANd it was after the plague that Iehovah said unto Moses and unto Eleazar the sonne of Aaron the Priest saying Take ye the summe of all the congregation of the sonnes of Israel from twentie yeares old and upward according to the house of their fathers every one that goeth forth with the armie in Israel And Moses and Eleazar the Priest spake with them in the plains of Moab by Iordan neere Iericho saying From twentie yeares old and upward as Iehovah commanded Moses and the sonnes of Israel which went forth out of the land of Egypt Reuben the first-borne of Israel the sons of Reuben of Enoch the familie of the Enochites of Phallu the familie of the Phalluites Of Hezron the familie of the Hezronites of Carmi the familie of the Carmites These are the families of the Reubenites and they that were mustered of them were three and fortie thousand and seven hundred and thirtie And the sonnes of Phallu Eliab And the sonnes of Eliab Nemuel and Dathan and Abiram this is that Dathan and Abiram the called of the congregation who strove against Moses against Aaron in the congregation of Korah when they strove against Iehovah And the earth opened her mouth and swallowed up them and Korah when the congregation died when the fire devoured two hundred and fiftie men and they were for a signe But the sonnes of Korah died not The sonnes of Simeon according to their families Of Nemuel the familie of the Nemuelites of Iamin the familie of the Iaminites of Iachin the familie of the Iachinites Of Zerah â—he familie of the Zarhites of Saul the familie of the Saulites These are the families of the Simeonites two and twentie thousand and two hundred The sonnes of Gad according to their families of Zephon the familie of the Zephonites of Haggi the familie of the Haggites of Suni the familie of the Sunites Of Ozni the familie of the Oznites Of Eri the familie of the Erites Of Arod the familie of the Arodites of Areli the familie of the Arelites These are the families of the sonnes of Gad according to those that were mustered of them fortie thousand and five hundred The sonnes of Iudah were Er and Onan and Er and Onan died in the land of Canaan And the sonnes of Iudah according to their families were of Selah the familie of the Selanites of Pharez the familie of the Pharzites of Zarah the familie of the Zarhites And the sonnes of Pharez were of Hezron the familie of the Hezronites of Hamul the familie of the Hamulites These are the families of Iudah according to those that were mustered of them seventie and six thousand and five hundred The sonnes of Issachar according to their families of Thola the familie of the Tholaites of Phuva the familie of the Phunites Of Iashub the familie of the Iashubites of Simron the familie of the Simronites These are the families of Issachar according to those that were mustered of them sixtie and foure thousand and three hundred The sonnes of Zabulon according to their families of Sered the familie of the Sardites of Elon the familie of the Elonites of Iahleel the familie of the Iahleelites These are the families of the Zabulonites according to those that were mustered of them sixtie thousand and five hundred The sons of Ioseph according to their families were Man esses and Ephraim The sons of Manasses of Machir the family of the Machirites and Machir begat Gilead of Gilead the familie of the Gileadites These are the sons of Gilead of Ieezer the familie of the Ieezerites of Helek the familie of the Helekites And of Asriel the familie of the Asrielites and of Shechem the familie of the Shechemites And of Shemida the familie of the Shemidaites and of Hepher the familie of the Hepherites And Zelophehad the sonne of Hepher had no sonnes but daughters and the names of the daughters of Zelophehad were Machlah and Noah Hoglah Milcah and Tirzah These are the families of Manasses and those that were mustered of them two and fiftie thousand and seven hundred These are the sonnes of Ephraim according to their families of Shuthelah the familie of the Shuthalhites of Becher the familie of the Bachrites of Tahan the familie of the Tahanites And these are the sonnes of Shuthelah of Eran the familie of the Eranites These are the families of the sonnes of Ephraim according to those that were mustered of them two and thirtie thousand and five hundred these are the sonnes of Ioseph according to their families The sonnes of Benjamin according to their families of Bela the familie of the Belaites of Ashbel the
Korahs as Num. 16. 40. 250 men that offered incense Num. 16. 35. for a signe or for an ensigne a banner the Greeke and Chaldee translate it a signe whereby God signified his anger to be displaied against all that should rebell in like manner In Num. 16. 40. it is called A memoriall unto the sonnes of Israel that no stranger c. come neâ—re to offer incense before Iehovah that he be not as Korah c. Of such things the Apostle saith they were our examples 1 Cor. 10. 6. Vers. 11. died not to wit either by that fire or by the swallowing up of the earth Num. 16. 32. 35. It seemeth they consented not to their fathers rebellion or at least repented at the warning given by Moses Num. 16. 5. c. The sons of Korah were Assir and Elkanah and Abjasaph Exod 6. 24. these and their posteritie lived and kept their office in Israel for their genealogie is reckoned in 1 Chron. 6. 22. 38. and they were appointed by David to be singers in the house of the Lord 1 Chro. 6. 31. 32. and of them came Samuel the Prophet 1 Chron. 6. 33 34. compared with 1 Sam. 1. 20. and Heman who with his off-spring were singers 1 Chron. 6. 33. and 25. 4 5 6. And many Psalmes have in their titles To the sonnes of Korah as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88. Vers. 12. Nemuel called also Iemuel in Gen. 46. 10. and Exod. 6. 15. in Greeke here Namovâ—l So in 1 Chron. 4. 24. Iachin in Greeke Achein he is called Iarib in 1 Chron. 4. 24. Vers. 13. Zerah in Greeke Zara so in 1 Chr. 4. 24. elsewhere called Zohar Gen. 46. 10. Exod. 6. 15. Saul the sonne of a Canaanitesse Gen. 46. 10. Vers. 14. These are the families to wit which remained for there was one familie more of Obad Gen. 46. 10 Exod. 6. 15. but that was extinct in the wildernesse and therefore omitted here and in 1 Chron. 4. 24. 〈◊〉 and 200. their number was greatly diminished for at the former muster they were 59 thousand and 300 Num. 1. 23. Among other sinnes that forementioned in Num. 25. 14. seemeth to be a speciall cause hereof And Moses blessing all the other tribes before his death maketh no expresse mention of Simeons in Deut. 33. Vers. 15. Gad though hee was not the next borne to Simeon nor of that mother yet is he 〈…〉 stered in the third place because hee was joyned with Reuben and Simeon in the South quarter as they encamped about the Sanctuarie Num. 2. 10. 14. Zephon in Greeke Saphoâ— he was called also Ziphion in Gen. 46. 16. Vers. 16. Ozâ—i in Greeke Azâ—ni in Gen. 46. 16. he is named Ezboâ— Vers. 17. Arod in Greeke Aroadi and in Gen. 46 16. Arodi Vers. 18. and five hundred so this tribe had fewer now by five thousand one hundred and fiftie men than at the former muster Num. 2. 15. Vers. 19. and Onan died both of them died without issue God did cut them off for their wickednesse in their youth Gen. 38. 7. 10. Vers. 20. Selah in Greeke Selon Vers. 21. of Pharez The sonnes of Iudah were five in all Gen. 38. so noted by the holy Ghost in 1 Chron. 2. 4. they were all to have beene heads of families but two dying childlesse here are taken two of his sonnes sonnes Hâ—zron and Hamul in their stead and these were of Pharez the second brother of the twinnes Gen. 38. 28 29. of whom our Lord Christ came according to the flesh Matth. 1. So Iudah hath five families continued according to the number of his five sonnes Vers. 22. and six thousand at the first muster he had but 74 thousand and six hundred Num. 2. 4. now he is increased nineteene hundred moâ— and as he so all the tribes under his standard were increased also whereas in Reubens they were all diminished For Iudah prevailed above his brethren for the honour of Christ who was to come of his stocke see 1 Chron. 5. 2. Gen. 49. 8. 10. Heb. 7. 14. Vers. 23. Issachar he is numbred next Iudah for he was next him under his standard Num. 2. 5. next him graved on the high Priests brest-plate Exod. 28. borne next of the same mother Leah Gen. 30. 17 18. Of him and his foure families here reckoned see the notes on Gen. 46. 13. Phuvah called also Phuah in 1 Chron. 7. 1. and so here in Greeke Phova Vers. 24. Iashub hee is called Iob in Gen. 46. 13. Vers. 25. 64 thousand hee had before but 54 thousand and foure hundred Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of warre Vers. 26. Zabulon or Zebulun hee was next brother to Issachar Gen. 30. 19 20. next him on Aarons brest-plate Exod. 28. and next him in marching and camping about the Tabernacle Num. 2. His three families continue here as they were in Gen. 46. 14. Vers. 27. sixtie thousand c. who were before 57 thousand and foure hundred Num. 2. 8. so they are increased three thousand and one hundred men Vers. 28. Ioseph of him came two tribes for hee had the first birth-right a double portion 1 Chron. 5. 2. Gen. 48. 1. 5. Vers. 29. Manasses he though the elder brother was put downe to the second place by Iakobs prophesie Gen. 48. 14. 19 20. and by Gods disposition of the tribes Num. 2. 18. 20. yet here hee is mustered before Ephraim the standard-bearer as his armie was increased in the wildernesse when Ephraims was diminished which after doth appeare Machir he was the sonne of Manasses by his concubine an Aramitesse 1 Chron. 7. 14. Gilead in Greeke Galaad There was also a place called Gilead which the sonnes of this Machir conquered and had it for their possession Num. 32. 39 40. Ios. 17. 1. Vers. 30. Ieezer in Greeke Achiezer in Ios. 17. 2. Abiezer Here not onely the sonnes sonnes as was noted before of Iudah vers 21. but the sonnes sonnes sonnes are made heads of families in the tribe of Manasses the like whereof is not in any other tribe This honour hath Ioseph above his brethren who also whiles he lived saw unto Ephraim sonnes of the third generation also the sonnes of Machir sonne of Manasses were borne upon Iosephs knees Gen. 50. 23. And Manasses here hath eight families when no other tribe hath so many V. 33. Zelophehad or Zelophehad in Greek Sâ—lpaâ—d the names Hebr. the name Machlah in Greeke their names are written Maala Nova Aigla Melcha and Thersa Of these daughters see Num. 27. 1. c. Num. 36 11. Ios. 17. 3. Vers. 34. 52 thousand c. he had before but 32 thousand and 200. Num. 2. 21. so that now hee was increased 20 thousand and five hundred men of warre none of all the other tribes had halfe so much increase Thus Iakobs prophesie is fulfilled Ioseph shall be the sonne of a
nourish cattell Therefore God promising to feed his people Israel signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad they are named before the sonnes of Reuben both here and in vers 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit Vers. 3. Ataroth and Dibon c. These were places in the countrey of Sihon and Og on the outside of Iordan there was also an Ataroth within the land of Canaan whereof see Ios. 16. 2. 5 7. Of Dibon see Num. 28. 30. Ios. 13. 9. 17. Nimrah called also Beth-Nimrah in vers 36. and Nimrim Esay 15. 6. in Greeke Namra This place was given to the sonnes of God Ios. 13. 27. Heshbon the citie of King Sihon Num. 21. 26. given to the Reubenites Ios. 13. 15. 17. Sheham or Sebam called also Sibmah in vers 38. and Ios. 13. 19. in Greeke Sâ—bama it was a place of vines Esay 16. 8 9. Ier. 48. 32. Beon called in vers 38. Baal-meon and in Ier. 48. 23. Beth 〈…〉 and in Ios. 13. 17. Beth-Baalmeon The Greeke here corrupteth it Bailian Vers 4. Iehovah smote that is smote or killed the inhabitants thereof delivering them before his people so that they smote them Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell in Greeke that nourisheth cattell see vers 1. Vers. 5. bring us not over or lead us not cause â—e not to passe over Iordan to wit for to have possession there This their request whereat Moses was offended might seeme at this first propounding of it very evill For it might argue in them a covetous minde for their owne benefit which also might turne to the injurie of their other brethren They prevented the time before all the land was conquered They seemed to contrary the word of God who commanded the land to be divided by lâ—â— Num. 26. 55. which they now would prevent It might imply a distiust in them of subduing and inheriting the land of Canaan It might be a discouragement of their brethren It argued want of love or a neglect of dutie in assistance It might be an evill president to others who when some part of the land should be conquered might likewise crave the same for their inheritance and so great trouble and confusion might ensue Vers. 6. Shall your brethren the other tribes In this reproofe Moses teacheth brotherly dutie to love their neighbors as themselves not to looke every man on his owne things but every man also oâ— the things of others Phil. 2. 4. and that they ought to lay downe their lives for the brethren 2 Ioh. 3. 16. Vers. 7. breake ye the heart that is discourage ye or make ye it to turne as the Greeke translateth pervert ye the mindes A like phrase is of melting the heart for discouraging in Deut. 1. 28. Vers. 8. Thus did your fathers the Greeke expresseth this by a question Did not your fathers thus So where the Prophet saith All these my hand hath made Esay 66. 1. the holy Ghost turneth it in Greeke Hath not my hand made all these Act. 7. 49. Vers. 9. valley or bourne of Eshcol that is as the Greeke translateth it valley of the cluster of grapes see Num. 13. 23 24. Vers. 11. If the men that is Surely the men c. shall not see this is an oaâ—h see the notes on Num. 14. 23. twentie yeares old Hebr. sonne of twentie yeares followed me fully Hebr. fulfilled after me w ch the Chaldee expoundeth fulfilled after my feare the Greeke followed after me see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul that is followed him trembling Vers. 12. the Kenizite of the posteritie of Kenaz of the tribe of Iudah 1 Chron. 4. 13. 15. Vers. 13. wander this is an explanation of that phrase shall feed in the wildernesse wherof see Num. 14. 33. the generation that is the men of the generation as this generation Mat. 12. 42. is expounded the men of this generation Luke 11. 31. And the consuming of the Israelites in the wildernesse is before observed in Num. 26. 64 65. Vers. 14. an increase of sinfull men or a crew a multitude of men sinners that is bred and brought up of men most sinfull which the Chaldee expoundeth disciples of sinfull of men By sinners is meant men given unto sinne see the notes on Gen. 13. 13. Num. 16. 38. the burning anger Hebr. the burning of the â—anger or of the nostrill of Iehovah toward or against Israel In this sharpe rebuke Moses upbraideth them with their fathers sinne also as he doth likewise in Deut. 1. 26 27. c. and 9. 7. 24. and signifieth that the renewing of their sins augmenteth wrath upon the children as Christ also teacheth in Matth. 23. 31 32 36. and upon the whole congregation as after in vers 15. and Ios. 22. 17 18. Vers. 15. from after him that is from following from obeying him which the Chaldee expoundeth from after his feare So Christ calling Iames and Iohn they went after him Mark 1. 20 that is they followed him Mat. 4. 22. then he will yet again leave them Heb. he will adde again to leave him that is God will againe leave Israel who are spoken of as one man therefore the Chaldee expoundeth it hee will yet againe detaine them or make them to tarry But the Greeke seemeth to understand it of their leaving of God saying For yee will turne away from him to adde againe to leave him in the wildernesse destroy all this people or corrupt them that is occasion them to sinne and so to be destroyed for corrupting is used both for sinning and for destroying because of sinne as is noted on Gen. 6. 13. The Greeke translateth Ye shall doe wickedly against this whole Congregation Vers. 17. will go ready armed Heb. will be armed making haste before the sonnes of Israel which the Greeke explaineth it being armed will goe in the fore-ward before the sonnes of Israel Signifying both their ready minde to jeopard their lives in the battell and that by leaving their wives children and cattell behind them they should be freed from that cumbrance which others had Vers. 18. we will not returne Here they promise a continuance with their brethren in all their wars and troubles unto the end which also they performed as Iosua said unto them Yee have not left your brethren these many dayes unto this day c. And now the LORD your God hath given rest unto your brethren c. Ios. 22. 3 4. Vers. 19. we will not inherit with them By taking upon them these conditions they free themselves of those evils w th might justly seem at first to be impured unto them For they shewed both faith in God love to their brethren so to goe in the forefront of the battell with their lives in their hands
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
promise was fulfilled which Abraham beleeved Gen. 15. 5 6. They were six hundred thousand men besides women and children Exod. 12. 37. Numb 1. see also Deut. 10. 22. Vers. 11. Adde that is increase Moses envied not their multitude but wished them still more as David also did Psal. 115. 14. And the increase of the Church is a speciall blessing fulfilled in Christ as Esay 49. 20 21. and 54. 1 2 3. Vers. 12. Your cumbrance or wearisome molestation trouble as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious And by your cumbrance understand the cumbrance that commeth unto me by you For when a people is increased the care and trouble of their Governours is increased also 1 King 3 8 9. 2 Cor. 11. 28. Vers. 13. Give yee of your owne looking out and choise So Ministers were lookt out and presented by the people Act. 1. 15 23. and 6. 3 5 6. In Ex. 18. 25. it is said Moses chose men of abilitie c. Here the people gave them and after in v. 15. Againe Moses gave that is made them heads for when things are done by many under the government of one principall they are said to be done by them or by him See the Annotations on Num. 21. 21. understanding or prudent the Greeke translateth skilfull or indued with knowledge which word the Apostle useth Iam. 3. 13. knowne or expert as the word signifieth in Esay 53. 3. This latter the Greeke favoureth here and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe Hends that is Captaines Governours or Leaders as the Greeke here translateth and in v. 15. and c. 5. v. 23. and often otherwhere Vers. 15. and gave them that is set them made them or constituted them as the Greeke and Chaldee versions explaine it So hee hath given thee over them for king 2 Chron. 9. 8. is expounded hee hath set or constituted thee King 1 King 10. 9. Officers in Hebrew Shotrim they were such as executed the Magistrates lawes as the Hebrews thinke see the notes on Deut. 16. 18. among or to your Tribes The Greeke translateth it to your Iudges which seemeth to bee a mistaking Shophte for Shibte although even in the Hebrew text wee may see one of these put for another as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes Verse 16. Heare betweene your brethren to wit the causes and controversies betweene them Hebr. To heare which phrase is often used in commandements as is noted on Exod. 13. 3. and it may be a defective speech for hearing heare yee that is heare diligently judge justice that is just and righteous judgment which is opposed unto judging according to the appearance Ioh. 7. 24. his stranger that is the stranger that is with him or contendeth with him as hee that eateth my bread Psal. 41. 10. that is which eateth bread with me Ioh. 13. 18. Verse 17. respect persons or acknowledge faces either by honouring the person of the mightie or by countenancing a poore man in his cause Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise that it is not good to acknowledge faces or respect persons in judgment Prov. 24. 23. alike the small c. that is the small as well as the great and the great as well as the small Hebr. like small like great It implyeth both persons and causes of man or of any man that is Gods or of God and belonging to him appointed by his Law So in 2 Chron. 19. 6. Yee judge not for man but for the LORD And a like phrase is in another case The battell is not yours but Gods 2 Chron. 20. 15. the cause or the word the matter See Exod. 18. 22. Verse 18. all the things Hebr. all the words Thus Moses faithfully taught the Iudges and people all their duties and they had a perfect law So Christ who was faithfull to him that appointed him as Moses was Heb. 3. 2. made knowne to his Disciples all things that he had heard of his father Ioh. 15. 15. which they should teach also his people to observe Mat. 28. 20. Verse 19. journied or departed Here Moses sheweth the obedience which they began to shew unto God in leaving the mount of God the place which might seeme sanctified and where men might have said Lord it is good for us to bee here as Mat. 17. 4. great for it bordered upon many countries Madian Edom Moab c. and fearefull for the many troubles and terrours in it Num. 11. 1. c. it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. wherein were fiery serpents and scorpions Deut. 8. 15. It was the wildernesse of Pharan Num. 10. 12. and 13. 1. where Ismael dwelt when his mother Agar and hee had lost themselves in wandring after that they were cast out of Abrahams house Gen. 21. 21. It figured the estate and dominion of the law thorow which Gods people passe with many wants sinnes terrours and stings of conscience c. Compare Psal. 63. 2. and 32. 4. and 107. 4 5. and the healing of all these spirituall defects by the Gospell Esa. 40. 3 4. Mark 16. 18. of the mount that is which leadeth to the mount of the Amorites a people high as Cedars strong as Okes Amos 2. 9 10. Kadesh Barnea called sometime Kadesh onely it was in the wildernesse of Pharan Num. 13. 26. Verse 21. discouraged or cast downe broken which word when it is applied to the minde signifieth discouragement through feare Here Moses shewed them the right that they had in the promises of God the ability which they had in him to obtaine them and his commandement to take their inheritance set before them Verse 23. was good that is pleased or liked me well because it was approved or at least permitted of the Lord Num. 13. 2 3. For prudent policie so it bee not mixed with unbeleefe doth well beseeme us in the execution of Gods commandements So Iosua sendeth spies and useth other stratagems Ios. 2. c. one man of a tribe or for a tribe of every tribe one See Num. 13. 2 4. c. where their names are set downe and the charge given them Verse 24. Eshcol that is the Cluster of grapes whereof the place had the name Num. 13. 25. Verse 25. the fruit as grapes pomegranates figs Num. 13. 23. a good land flowing with milke 〈…〉 ney Num. 13. 27. Verse 26. rebelled in Greeke disobeyed properly it signifieth turned or changed as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience whereby Gods word is as it were changed and disanulled the mouth that is the word as the Greeke translateth So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers 43. Of their
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ— abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is 〈…〉 as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi 〈…〉 Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples â—â—ther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites â—ll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But â—â—der this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. 〈◊〉 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola 〈…〉 but 〈…〉 the gate of the citie wherein he served the Id 〈…〉 and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â—0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and â—lague which the Chaldee translateth plague of leprosie and plague of leprosie wherein â—here might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ— they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat 〈…〉 of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see 〈◊〉 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for 〈◊〉 c. 2 Chr. 19. 8 9. 10. And there were seâ— thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers 〈◊〉 or unto the Iudge by the iudge is understood the high conncell or
many moe than of Ephraim Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim are referred to Iosua and his men that conquered Canaan the thousands of Manasses to Gedeon and his men Iudg. 7. by Sol. Iarchi on Deut. 33. Vers. 18. of Zabulon or to Zabulon and with him he joyneth Issachar his brother both sonnes of Lea as partner of his blessing So these two joyned in one and the foure next the sonnes of the handmaids are set and blessed together next after Ioseph And it is a tradition of the Hebrewes that these five Zabulon Gad Dan Naphtali and Aser were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men and presented them before Pharaoh Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2. Rejoyce Zabulon that is God so blesse thee as thou maist have cause to rejoyce in thy prosperitie thy going out to trade in merchandise by shipping for Zabulon by Iakobs blessing was to dwell at the haven of the Seas c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique or going out to warres as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it in thy going out to warre against thine enemies And in Iudg. 5. 18. Zabulon is commended for jeoparding their lives unto the death in the high places of the field and Issachar to wit rejoyce thou also Issachar was elder brother to Zabulon Gen. 30. 18. 20. yet Iakob blessed Zabulon first Gen. 49. 13 14. and so doth Moses here and God in parting their inheritance preferreth Zabulon giving him the third lot and Issachar the fourth Ios. 19. 10. 17. in thy tents that is in thy dwelling at rest or tarrying at home for so the remaining in tents is opposed unto going forth to warres or traffique or hunting abroad Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home house or citie as the tents of Iakob Mal. 2. 12. where the Chaldee translateth the cities of Iakob so these tents of Issachar meane his quiet life at home differing from Zabulons going abroad to trade Chazkuni on this place noteth that Issachars land was good to sow and hee sate in tents to keepe his fields and Moses prayeth that hee might prosper and rejoyce in his fields And so Iakob said unto him in Gen. 49. 14. couching betweene two bounds betweene the limits to keepe his fields The Chaldee translateth and Issachar in thy going to appoint the times of the solemne feasts in Israel having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar that had understanding for the times to know what Israel ought to doe c. which some of the Hebrewes understand of the times and seasons of the yeare new moones and feasts So Sol. Iarchi here expoundeth it and Issachar prosper in thy sitting in tents for the Law sitting and making intercalation of the years appointing the new moones as it is said in 1 Chron. 12. 32. And of the sonnes of Issachar that knew understanding for the times c. the heads of them were 200. they were heads of the Counsell imployed hereabouts c. Vers. 19. They shall call or let them call and so shew their thankfulnesse to God by inviting others to Gods house and shewing them a good example by their owne frequenting the Lords mountaine the mountaine mount Sion where Moses by the Spirit foresaw Gods Temple should be builded The Chaldee paraphraseth They shall gather the tribes of Israel to the mountaine of the house of the Sanctuarie Though by peoples the Gentiles also may be implied whom they having occasion to trade with should provoke to true religion as in Esai 2. 2 3. All nations shal flow unto it and many people shall goe and say Come yee and let us goe up to the mountaine of the house of the Lord c. of justice that is just righteous and acceptable sacrifices offered in faith according to Gods Law as the way of justice is a just and righteous way Matt. 21. 32. So David exhorteth Sacrifice yee the sacrifices of justice and trust unto Iehovah Psal. 4. 6. the abundance in Greeke the riches of the Sea which the Chaldee expoundeth they shall â—at the riches of the peoples taking seas figuratively for peoples as is often in the Prophets So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee c. thou shalt also sucke the milke of the Gentiles treasures hid in the sand or hidden treasures of the sand The Greeke translateth the merchandise of the nations that dwell by the sea coast Vers. 20. inlargeth Gad this may be understood of Gads inheritance which the blessed God would inlarge as he promised Israel I will inlarge thy border Exod 34. 24. Or understood of his person and then his inlarging is his deliverance out of distresse as in Psal. 4. 2. thou hast inlarged mee when I was in distresse So it hath reference to Gads troubles prophesied in Gen. 49. 19. see the Annotations there and the historie of Gads inlargement by Iephthah in Iudg. 11. a couragious Lion see this word in Gen. 49. 9. There were of the Gadites in Davids time mighty warriers whose faces were like the faces of Lions and were as swift as the Roes upon the mountaines 1 Chron. 12. 8. the arme this noteth strength as the crowne of the head principalitie meaning that none should be so strong or excellent but Gad should overcome them The Greeke translateth hee shall breake the arme and the Ruler the Chaldee he shall kill rulers with kings This may have reference both to his warres in subduing the Canaanites going armed before his brethren Ios. 1. 12 13 14. and to that famous victorie which he got over the Hagarims 1 Chron. 5. 18 19 21 22. as also to the couragious acts of Iehu 1 King 9. and 10. chapters Vers. 21. he provided the first part for him or as the Greeke translateth he saw his first-fruits or he provided in the beginning at the first for himselfe Gad with Reuben saw the Land of Iazer and Gilead that it was a place for cattell and the sonnes of Gad and of Reuben asked of Moses and of the Princes that the land might be given them for a possession Num. 32. 1 5. It may also bee understood of the Lord that he provided this first portion for Gad or that Gad himselfe saw that is enjoyed as the Chaldee expoundeth it received his first part Sol. Iarchi openeth it thus Hee saw or provided to receive his portion in the land of Sihon and Ogh which was the first-fruits or beginning of subduing the land in a portion of the Law-giver the portion which God by Moses the Law-giver gave unto Gad Num. 32. 33. pretected or hidden covered sieled there in the fenced Cities they left their wives and children under Gods
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
hath use and so in Psal. 86. 4. Vers. 2. In thee the Chaldee expoundeth it In thy Word so in vers 3. not be abashed that is not disappointed of my hope nor vanquished by my foes See Psal. 6. 11. shew gladnesse insult or triumph for ioy as having got the victory 2 Chron. 20. 27. Vers. 3. yea all or Yea any for whosoever beleeveth in God shall not be ashamed Rom. 10. 10. earnestly expect or patiently hope they shall be or prayer-wise let them be Unfaithfully transgresse that deale disloyally contrary to dutie promise and trust reposed in them So elsewhere he prayeth that no grace be shewed to such Psa. 59. 6. in vaine or without cause and without fruit Psal. 7. 5. Vers. 4. Thy wayes that is thy true faith and religion as Act. 18. 25 26. and thy guidance of mee therein So Moses prayed Exod. 33. 13. learne me thy paths inure me with thy paths or journeyes Learning implieth are and exercise and informing by customable practise Vers. 5. Make me to tread or to goe guide my way in thy truth that is in thy word for that is the truth Ioh. 17. 17. 3 Joh. 3. So after vers 9. Vers. 6. tender mercies or bowels of compassion See Psal. 18. 2. This word noteth the inward affections as the next kinde mercies imply the actions or effects of love from eternitie or from ever This in humane affaires sometime meaneth but of old or a long while Gen. 6. 4. Esay 42. 14. But here and else-where it noteth the eternitie of Gods love which was firme unto his before the world was 2 Tim. 1. 9. Eph. 1. 4. so shewed throughout all generations and is in like sort for ever or to eternity Psal. 100. 5. because our firme happinesse shall have no end Dan. 12. 3. 1 Pet. 1. 4. And these both are conjoyned Psal. 103. 17. Vers. 7. Sinnes of my youth The imagination of mans heart is evill from his youth Gen. 8. 21. and of all mans life youth commonly is most vaine Eccles. 11. 9 10. for which God often punisheth men in their age so making them as Iob saith to inherit the iniquities of their youth Iob 13. 26. Ier. 3. 25. Vers. 8. will he teach or informe with the law for of this word the Law is derived Psal. 19. 8. sinners in the way that is such as sinne and misse the right way God will teach and reduce them thus the Greeke interpreteth it Or those that are sinners he will teach and informe in the way that is right or in his way as vers 9. Vers. 9. to tread in judgement to walke judiciously and as is right and fit Vers. 10. his covenant his testament all bond or league called in Hebrew Brith w ch hath the signification of brotherly or friendly parting of explaining the conditions of agreement For at the making of solemne covenants beasts were killed and parted asunder and the covenant-makers went betweene the parts Gen. 15. 9 10. 17. Ier. 34. 18. Hereupon is the phrase of cutting or striking a covenant Psal. 50. 5. and 83. 6. and 89. 4. The Apostles in Greeke call it diathekee a testament a testamentall covenant or disposing of things Heb. 8. 8. from Ier. 31. 31. And there be two principall covenants or testaments the first that which God made with our fathers when he brought them out of Aegypt the summe whereof was contained in the ten commandements written by the finger of God Deut. 4. 13. Exod. 24. 28. 1 King 8. 21. the other laws written by Moses in a booke called the booke of the covenant 2 King 23. 2. Exod. 24. 4. 7. The second covenant is that new testament all bond which God hath made with us in Christ established upon better promises and confirmed by the bloud and death of Christ the testator as the first was by the bloud and death of beasts Luke 22. 20. Heb. 8. 6. 8. and 9. 16 17 18 c. Vers. 11. even mercisully pardon or therefore thou wilt mercifully forgive This David taketh from Moses who first used this word in a case of great offence Exod. 34. 9. and it betokeneth to spare or pardon upon pacification of grace and mercie and is interpreted by the Apostle in Greeke to be mercicifull propitious or appeased Heb. 8. 12. from Ier. 31. 34. Often used in the Law for forgivenesse upon oblation or intercession made by the Priest Lev. 4. 20. 26. 31. 35. and 5. 10. 13. 16. 18. c. Vers. 12. Who is the man or What manner of man shall he be The Hebrew phrase is Who this the man which also may be resolved Whosoever is the man he shall chuse that is which he shall love and like or which he loveth So chosen Isa. 42. 1. is translated in Greke beloved Matt. 12. 18. Or which he shall require and command for so chusing sometime signifieth 2 Sam. 19. 38. and 15. 15. Vers. 13. lodge in good that is continue in good estate case and prosperitie So lodging is for continuance Iob 17. 2. Prov. 19. 23. and for good the Chaldee saith the blessednesse of the world to come the Greeke translateth in good things the land meaning Canaan the land promised for a possession to Abraham and his seed Gen. 15. 7. and 12. 7. called therfore the land of promise Heb. 11. 9. elsewhere the holy land Zach. 2. 12. the Lords land Ps. 10. 16. the land of Immanuel that is of Christ Isa. 8. 8. a land flowing with milke honey and the pleasantast of all lands Ezek. 20. 6. the seat of Gods ancient Church and figure of his Kingdome Vers. 14. The secret or The mysterie of the Lord meaning that his secret favour is towards them and his secret counsell and mysterie of the faith is revealed unto them for so this word noteth as when Iob saith Gods secret was upon his tabernacle meaning his favour and providence Iob 29. 4. and Gods secret is his counsell Iob 15. 8. Ier. 23. 18. 22. and the hid thing of Christ are often called a mysterie Rom. 16. 25. 1 Cor. 2. 7. and 4. 1. 1 Tim. 3. 9. 16. Eph. 3. 3. 4. 9. Col. 1. 26 27. So Prov. 3. 32. Vers. 16. turne the face or Have respect unto me This was a blessing promised in the law Levit. 26. 9. I will turne the face unto you and make you increase Contrary to this is the hiding of Gods face Psal. 69. 17 18. solitary alone or desolate see Psal. 22. 21. Vers. 17. are inlarged or doe inlarge themselves doe make wide roomth He sheweth his heart to bee penned in with straights and distressing sorrowes which largely spread themselves overall vexations or anguishes tribulations which presse and wring Vers. 18. See my affliction This phrase is taken from Deut. 26. 7. he saw our affliction And it here meaneth a seeing and regarding with compassion and so a redresse and helpe Gen. 29. 22. Exod. 3 7 8. Psal. 31. 8. and 119. 153. and 106. 44. Sometime
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
Exod. 10. 28. And such is the end of the ministery of Moses law unto all hard hearted sinners Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul By faith Moses for sooke Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. Vers. 10. made strong that is as the Greeke expoundeth it hardned Herein the unsearchablenesse of Gods judgements is to be considered for as those whom he loveth he loveth unto the end Ioh. 13. 1. and putteth his feare in their hearts that they shall not depart from him Ierem. 32. 40. so the wicked whom his soule hateth Psal. 11. 5. he hardneth their heart from his feare Esay 63. 17. that though hee doe many miracles before them yet they beleeve not neither can they beleeve because hee hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and he should heale them Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart they treasure up unto themselves wrath against the day of wrath Rom. 2. 5. and God willing to shew wrath to make his power knowne endureth with much long-suffering the vessels of wrath fitted to destruction Rom. 9. 22. Of which Pharaoh is a most memorable example appointed of God for this that hee might shew his power in him and that Gods name might bee declared throughout all the earth Exodus 9. 16. Romanes 9. 17. CHAP. XII 1. The moneth wherein Israel went out of Egypt is made the first moneth 3 A commandement to prepare a Lambe for the Passeover 11 The manner of eating the Passeover 15 Unlevened bread must be eaten seven daies 22 The blood of the Lamb must be sprinckled on the doore posts 29 All the First-borne of Egypt are slaine 31 The Israelites are driven out of the land 35. They spoile the Egyptians 37 They journey to Succoth 43 The ordinance of the Passeover and who they are that may eat the same AND Iehovah said unto Moses and unto Aaron in the land of Egypt saying This moneth shall be unto you the head of moneths it shall be unto you the first of the moneths of the yeere Speake yee unto all the congregation of Israel saying in the tenth of this moneth That they take to them every man a lambe according to the house of their fathers a lambe for an house And if the house be too little to be for a lambe then shall he and his neighbour the next unto his house take according to the number of the soules euery man according to his eating yee shall make your count for the lambe A lambe perfect a male of the first yeere shall it be to you yee shall take it of the sheepe or of the goates And it shall be by you kept up untill the fourteenth day of this moneth the whole Church of the congregation of Israel shall kill it between the two evenings And they shall take of the blood and give it upon the two side-posts and upon the upper doore-post upon the houses wherein they shall eat it And they shall eat the flesh in that night rost with fire and with unlevened cakes and with bitter herbs they shall eate it Yee shall not eat of it raw or sodden at all in water but rost with fire the head thereof with the legs thereof and with the purtenance thereof And yee shall not let ought remaine of it untill the morning and that which remaineth of it untill the morning ye shall burne with fire And thus shall yee eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eat it in hast it is Iehovahs Passeover And I will passe through the land of Egypt in this night and will smite every first-borne in the land of Egypt from man even unto beast and against all the gods of Egypt will I doe judgements I Iehovah And the blood shall bee to you for a signe upon the houses where you are and I will see the blood and will passe over you and the plague shall not bee upon you to destruction when I smite the land of Egypt And this day shall bee unto you for a memoriall and ye shall festivally keepe it a feast to Iehovah throughout your generations shall ye festivally keepe it by an everlasting statute Seven daies shall ye eat unlevened cakes even in the first day ye shall cause the old leven to cease out of your houses for whosoever eateth levened bread even that soule shal be cut off from Israel from the first day untill the seventh day And in the first day there shall be unto you a convocation of holinesse and in the seventh day a convocation of holinesse not any worke shall bee done in them but that which shall be eaten of every soule that onely shall bee done of you And ye shall observe the feast of unlevened cakes for in this selfe-same day have I brought forth your armies out of the land of Egypt and yee shall observe this day throughout your generations by an everlasting statute In the first moneth in the fourteenth day of the moneth at the evening ye shall eat unlevened cakes untill the one and twentieth day of the moneth at the evening Seven daies old leven shall not be found in your houses for whosoever eateth that which is levened even that soule shall be cut off from the congregation of Israel be he of the stranger or of the home-borne of the land Any levened thing ye shall not eat in all your habitations yee shall eat unlevened cakes And Moses called for all the Elders of Israel and said unto them Draw out and take to you lambes according to your families and kill the Passeover And ye shall take a bunch of hyssope and dip it in the blood that is in the bason and strike on the upper doore-post and on the two side-posts with the blood that is in the bason and you yee shall not goe forth any man out of the doore of his house untill the morning For Iehovah will passe through to smite the Egyptians and will see the blood on the upper doore-post and on the two side-posts and Iehovah will passe over the doore and will not give the destroyer to come in unto your houses to smite And yee shall observe this thing for a statute to thee and to thy sonnes for ever And it shall be when ye are come in unto the land which Iehovah will give you even as hee hath spoken then yee shall keepe this service And it shall be when your sonnes shall say unto you What is this service to you Then ye shall say It is the sacrifice of the Passeover to Iehovah who passed over the houses of the sonnes of Israel in Egypt when hee smote the Egyptians and delivered our houses And the people bended downe the head and bowed themselves And the