him it is said in Lev. 19. 13. it shall not abide all night with thee untill the morning he that is hired for a night it is due all the day and of him it is said In his day thou shalt give his hire Deut. 24. 15. And he that is hired for houres of the day it is due all the day if for houres of the night it is 〈◊〉 all the night He that is hired for a week or for a moneth or for a yeere or for seven if the terme goe out by day it is due all that day if it goe out by night it is due all that night Maimony ibidem chap. 11. sect 2. lifteth up his soule that is hopeth for and desireth it for the maintenance of his life So the Greeke here translateth hee hath hope and in Ier. 22. 27. and 44. 14. the lifting up of the soule signifieth a desire and the soule is often put for the life Hereupon the Hebrewes say Whosoever with-holdeth the hirelings wage is as if hee tooke away his soule or life from him for it is written unto it hee lifteth up his soule and he transgresseth against foure prohibitions and one commandement against Thou shalt not fraudulently oppresse and against Thou shalt not rob and against The hirelings worke or wage shall not abide all night with thee and against The sunne shall not goe downe upon it and In his day thou shalt give his hire Maimony treat of Hiring ch 11. sect 2. a sinne that is a great iniquity which God will punish for though he cry not yet is it a sinne but the cry of the poore hasteth Gods judgement as on the contrary the blessing of the poore procureth a good reward from the Lord vers 13. According to this phrase it is said The wicked thought of foolishnesse that is of the foole is sinne Prov. 24. 9. that is damnable and to be punished of God So in Iam. 4. 17. Ioh. 15. 22 24. and 9. 41. And in 1 King 1. 21. I and my sonne Solomon shall be sinners that is punished as malefactors Accordingly God threatneth to come neere to them in judgment and to bee a swift witnesse against those that fraudulently oppresse the hireling in his wages Mal. 3. 5. Vers. 16. for the children Hebr. for the sonnes This law concerneth the Magistrates who should not kill the children for the parents or parents for the children no not in case of treason as K. Amaziah slew his servants which had slaine the king his father but the sonnes of them that slew him he put not to death according to this law of Moses 2 Kin. 14. 5 6. 2 Chron. 25. 4. And God himselfe professeth so to deale saying The sonne shall not beare the iniquity that is the punishment of the father neither shall the father beare the iniquity of the sonne c. the wickednesse of the wicked shall bee upon him Ezek. 18. 20. The Chaldee Paraphrast here translateth by the mouth of the sons and so after by the mouth of the fathers meaning that they should not die by their testimony And so the Hebrewes gather from this Law saying Neere kinsfolke are not fit to be witnesses by the Law as it is written The fathers shall not be put to death for the sonnes c. Wee have beene taught that in this generall prohibition is comprised that the fathers be not put to death by the 〈…〉 th of the sonnes nor the sonnes by the mouth of the fathers and the same right is for other neere a kin Maimony tom 4. treat of witnesses c. 13. s. 1. But the first interpretation is most proper and certaine not be put to death so it is also alleaged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is they shall not die The one openeth the other and to die is often used for to be put to death as Num. 35. 12. 30. Deut. 17. 1â— and 18. 20. and 22. 22. 25. in his sin and for his sinne for so the Hebrew in often noteth the cause see Deut. 9. 4. Vers. 17. not wrest or not pervent decline or turne a side This is forbidden in all judgment generally Exod. 23. 2. Deut. 16. 19. specially concerning the posre Exod. 23. 6. more specially here concerning the stranger and fatherlesse against such as thus wrest judgment the Lord will come neere to judgment and be a swift witnesse against them Mal. 3. 5. The Hebrewes say Whosoever wresteth the judgment of any one of Israel transgresseth against one prohibition viz. Yee shall not doe unrighteousnesse in judgment Levit. 19. 15. And if it bee of a stranger hee transgresseth against two prohibitions Deut. 24. 17. and if it be of the fatherlesse hee transgresseth against three prohibitions Deut. 24. 17. Maimony in Sanhedrin chap. 20. sect 12. nor of the fatherlesse the word nor or and is supplied also by the Greeke version and so is often to be understood as two three Eunuchs 2 King 9. 32. for two or three so to morrow the third day for or the third day 1 Sam. 20. 12. Like a Crane a Swallow that is or a Swallow Esay 38. 14. and sundry the like The holy Ghost sometime supplieth the defect as is noted on Exod. 22. 30. In the Greeke here is added and of the widow so in Deut. 27. 19. Cursed be hee that wresteth the judgment of the stranger fatherlesse and widow and all the people shall say Amen garment of the widow or any other thing of hers that she hath need of the garment is named but for an instance as in Iob 24. 3. there is mentioned the widows oxâ— The Hebrews have this generall canon A widow whether she bee poore or rich they may take no pawne of her neither at the time when they lend unto her nor at any other time neither by the commandement of the Synedrion Deut. 24. 17. and if any take her pledge they force him to restore it If the pawne be lost or burnt before he restore it he is to be beaten Maimony treat of the Lender and Borrower chap. 3. sect 1. Vers. 19. reapest thine harvest This is an addition to the Law in Lev. 19. 9. there a corner of the field and the gleanings were commanded to be left for the poore and here the forgotten sheafe These three were due to the poore out of every corne-field in Israel And the Hebrewes say this law of the forgotten sheafe extended also to the vineyard and other fruit trees where whatsoever was forgotten might not bee taken againe by the owner see the Annotations on Levit. 19. 10. hast forgot This the Hebrewes understand as spoken both to the owner and to his labourers that it is not a forgotten sheafe till all have forgotten it But so as that â—hey all be in the field for if the owner bee in the citie and speaketh of the sheafe in the field which hee thinketh his workmen will forget and they doe forget it this notwithstanding his remembrance of it
by his spirit for that is it which cleanâ—eth us from all sin 1 Ioh 1. 7. Heb. 9. 13. 14. Vers. 14. in a tent and so by proportion in a house as the Greeke here translateth it for a tent is named because the people then dwelt in tents in the wildernesse But for uncleannesse the Hebrewes say that onely a tent was uncleane and to be sprinkled as is after noted on vers 18. and all that is in the â—ent the pollution by the dead is in this respect above all other pollutions as the Hebrews say The uncleannes of the tâ—nt is not like other uncleannesses but by the dead onely And whether there come into the tent of the dead man or vessell or the dead be brought into the tent where men or vessels are or that the dead be with men or vessels under the same tent they are uncleane Whether he come wholly into the tent of the dead or come but some part of him he is unclean by the tâ—nt Though he do but put in his hand or the tops of his fingers c. he is all uncleane c. Whether the dead person be an Israelite or an heathen he defileth by being touched or carried but an heathen defileth not by tent This is by tradition for lâ—e he saith of the war of Midian whosoever hath touched any slaine Num. 31. 19. and hee mentioneth not there the tent Likewise an heathen is not made uncleane by the dead but an heathen that toucheth the dead or beareth him or commeth into the tent where the dead is loe he is as if he had not touched him And why because he is as a beast that toucheth the dead c. And this is not for the dead onely but for all other uncleannesses every one heathens and beasts are not made unclean by them Maâ—m in Tumath meth c. 1. s. 10 11 12 13. uncleane seven dayes This is the ordinary time for the uncleannesse of men or of vessels that are defiled by the dead but those which touch such a defiled man are uncleane but untill evening vers 22. Vers. 15. every open vessell The Chaldee translateth it every open earthen vessell or vessell of potters clay and so the Hebrew Doctors expound this Law as Iarchi saith The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it but in the inside c. So Maimony in Tumath meth c. 21 Of vessels their uncleannes see the annotations on Lev. 11. 32 33. no covering bound upon it in Creeke not bound with a bond upon it by covering some understand a cloth upon it The vessell was so to be stopped that the aire of the tent might not goe into it then both it and all things in it were cleane otherwise they were unclean From hence the Hebrewes gather also by proportioÌ„ that if another tent were within the tent of the dead the things in it were cleane because they were hid or covered and likewise if the uncleane thing were swallowed up by a living creature But nothing put up in vessels was free from uncleannesse except the vessell had a covering bound upon it Neither was any thing cleane by being buried in the ground under the tent or house but if an house were uncleane and vessels were hidden in the floore thereof though an hundred cubits underneath they were uncleane Maim in Tumath meth ch 20. Vers. 16. in the face of the field that is in the open field where no tent is there pollution is by touching onely slaine with the sword or with any other instrument the sword is named for an instance Therefore in Num. 31. 19. the law saith more generally whosoever hath killed any person and whosoever hath touched any slaine c. Targum Ionathan here addeth one that is slaine with the sword or the sword wherwith he was slaine So in the Hebrew Canons it is said the sword is as the dead person to wit for defiling him that touched it Maim in Tumath meth c. 5. s. 3. The word sometime is used for wounded though not dead as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say A lim cut off from a living man it is as an whole dead man and maketh uncleane by touching by bearing and by tent though it be but a small lim of a child of a day old For there is no stinted measure of lims as it is written whosoever toucheth in the face of the field one that is slaine with the sword and it is a knowne thing that it is all one whether he be slaine with the sword or with a stone or with other things This teacheth that he is uncleane which toucheth a lim that the sword hath cut off provided that it be a whole lim as it is created of flesh sinews and â—â—nes Maim in Tumath meth c. 2. s. 3â— or a dead body though not slaine by violence but dying alone abone of a man By reason of this uncleannesse by dead mens bones the Prophet saith When any seeth a mans bone he shall set up a signe by it till the buriers have buried it c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man but the bloud of a living man they say is cleane so long as he is alive Maim in Tumath meth c. 2. a grave or a sepulchre to wit wherin any dead have been buried A grave all the while that uncleannes is within it defileth by touching and by tent as doth the dead person by the sentence of the law NuÌ„ 19. 16. And whether one touch the top of a grave or touch the sides of it he is uncleane A field wherein a grave is plowed up and the bones of the dead are consumed into dust that dust defileth by touching and by bearing Maim in Tumath meth c. 2. s. 15 16. Thus the pollutioÌ„ by mankind being dead is above all other legal pollutions whatsoever w ch lively sheweth the fruit and effect of sin w ch caused death Rom. 6. 23. and the horror of death holding men in subjectioÌ„ until by the voice of Christ they be raised brought out of their graves Ioh. 5. 28 29. The Hebrews say The cause of the uncleannes of the dead is by meanes of the Angell of death the devill that brought poison into man R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne even dead whiles they are alive Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave Psal. 5. 10. so that their corrupt words and sinfull works do infect others 2 Tim. 2. 17 18. 1 Cor. 5. 6. Vers. 17. And they shall take that is some shall take some cleane man as v. 18. for the uncleane to cleanse him of the dust that is of the ashes as the Greeke explaineth it of the burnt â—eâ—â—er of purification for sin Hebr. of the burning of â—â—nne that is of the Sin-offering the heifer that
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
immediately after Mechijael in Greek Mâ—delaal according to the name of Kainans sonne in Gen. 5. 12. Methusael in Greeke Mathousala as also they write Ehochs sonne Gen 5. 21. L 〈…〉 or Lemâ—â—â— so Gen. 5. 21. Kains posteritie accord in name with Seths Vers. 19. two wives so violating the law of mariage which by Gods ordinance was to be but with one wife Gen. 2. 18. 24. Adah by interpretation an Ornament as Zillah or Sella signified her Shadow Vers. 20. Iabal in Greeke Iobel father that is master as the Chaldee expoundeth it Every crafts-master that either first inventeth or perfecteth and teachech any art is called a Father So in the verse following dwell in tents that is used Shepherdy for shepheards used tents to remove from place to place where best pasture was to be found Esa. 38. 12. Song 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase him that dwelleth is meant of many as the Greeke also translateth it them that dwell So dweller 2 Sam. 5. 6. is expounded dwellers 1 Chron. 1. 4. enemie 1 King 8. 37. 44. is enemies 2 Chron. 6. 28. 34. and many the like See also Gen. 3. 2. cattell Hebr. possession understanding the word cattell as it explained in Gen. 26. 14. hee had possession of flockes and possession of herds So the Greeke here translateth feeders of cattell The supply of such words is often made in the text it selfe as a thousand 2 Sam. 8. 4. that is a thousand charrets 1 Chron. 18. 4. Vzzah put forth to the arke 2 Sam. 6. 6. that is hee put forth his hand to the arke 1 Chro. 13. 9. See also Gen. 5. 3. Vers. 21. handle that is play upon as the Chaldee paraphraseth he was master of all that play on the Psaltery and knew musicke which the Greeke translateth this was he that shewed the Psaltery and the Harpe organ it hath the name in Hebrew of lovelinesse and delight and it was an instrument of joy Iob 21. 12. so was the Harpe called therefore the pleasant Harpe Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh yet were they irreligious as is written they said vnto God depart from us and what should the Almighty doe for them For he filled their houses with good things Iob. 22. 17. 18. Vers. 22. instructer Hebr. a whetter or sharpner which the Chaldee expoundeth also a master He sharpely and wittily taught Smiths craft and instruments of warre The Heathens after faigned Vulcan which name seemeth to bee borrowed from this Tubal-cain to bee the god of Smiths Naamah she hath her name of Pleasance Thus with profits and pleasures they of the olde world passed their time eating and drinking marying and giving in mariage untill the day that the flood came and tooke them all away Math. 24. 38. 39. The Hebrew Doctors in Midras Ruth and Zohar say of this Naamah that all the world wandred in love after her yea even the sons of God as in Gen. 6. 2. that of her there were born evil spirits into the world Vers. 23. I have killed c. or I would kill a man in my wound yea a yong man in my hurt The Hebrew is of the time past as speaking of murther committed and so the Greeke translateth I have killed a man but it may also be interpreted as a boastfull threat for time to come that if any did wound or hurt him he should surely dye for it And it may bee that for violating the law of mariage by taking two wives God vexed him with a disquiet life betweene them that they lived in discontent and emulation one with another as there is an example in 1 Sam. 1. 6. 7. and both of them with their husband so in his wrath hee uttered these words unto them to represse their strife Or he thus boasteth of his valour for some other cause The Chaldee Paraphrast understood this in a contrary sense as if it were a question for have I killed c. that is I have not and expoundeth it thus For I have not killed a man that I should beare sinne for him nor destroyed a young man that my seed should be consumed for him to my hurt or for my stripe the originall word signifieth a wayl or mark of a stripe or wound in the flesh Vers. 24. seventy and seven fold that is if he that killeth Kain shall be punished seven fold then hee that killeth me shall be seventy seven fold It seemeth to be an insolent contempt of Gods judgement and abusing of his patience towards Kain v. 15. Because sentence against an evill worke is not executed speedily therefore the hearts of the sonnes of men is full in them to doe evill Eccles. 8. 11. Vers. 25. Seth Heb. Sheth that is Set or Appointed to weet in Abelsroome He was not borne till 130 yeeres after the creation Gen. 5. 3. It might be Adam had other sonnes and daughters before Gen. 5. 4. but none in whom such expectation of good was for Seths posterity onely remained at the Flood when all the world perished Gen. 7. seed that is another sonne that as Abrahams seed was called in Isaak Ismael being excluded Gen. 21. 12. so Eves seed should bee in Seth and not in any other of her children Seed is usually put for children as they left no seed Mar. 12. 22. is expounded they left no children Luke 20. 31. stead of Abel Eve sheweth a reason of her sonnes name also her faith grounded on Gods appointment setling of his mercy concerning this seed who should be faithfull as Abel and a father of the world who are all called the sonnes of Seth Num. 24. 17. and the father of our Lord Iesus after the flesh Luke 3. So in Ezek. 37 dead bones revive againe and in Revel 11. 11. the witnesses killed have the spirit of life from God entring into them Vers. 26. also himselfe or to him also when hee was 105 yeeres old Gen. 5 6. and the world 235. Enos so he is written in Greeke Luke 3. 38. in Hebrew Aenosh that is by interpretation sorrowfull grievously-sicke miserable So named as seemeth for the sorrowfull state of those dayes wherein great corruption grew in the Church Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men as being Enos or sonnes of Enos full of sorrow and misery Psal. 8. 5. and 144. 3. And to abate mens pride David saith let the nations know that they be Enos or wofull men Psal. 9. 21. began men profanely to call or profanenesse began in calling or for calling on the name of Iehovah The Hebrew word may be translated men began or men profened but is commonly understood 〈…〉 ere of the learned Hebrewes to meane profanenesse and some translating it began yet take it thus men began to call their idols by the name of the Lord as images and representations of God were called Gods Exod. 32. 4. The
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
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
which should not be done as it is written Levit. 4. 13. 27. any one of all the commandements which should not bee done Maimony treat Shegagoth or of Ignorance c 1. s. 2. These which are counted the greater sinnes the Lord appointed for them the greater sacrifices according also to the estate of the persons that did them differing one from another For some sinnes also which the poorer sort should commit there were lesser sacrifices prescribed Lev. 5. 7. 11. Other sins in omitting things to be done were expiated by Burnt-offrings which were offered daily for the whole Church or by particulars persons as they would bring them as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day whereof see Lev. 16. The Hebr. account some sins more heavy and some more light The heavy transgressions they say are those for which men deserve death by the Magistrate or cutting off by the hand of God also vaine and false oathes Other for which cutting off is not threatned they hold the lighter Maimony tom 1. treat of repentance ch 1. s. 2. shall doe this also they restraine unto deeds or facts saying Every transgression for the presumptuous doing whereof men deserve cutting off as Numb 15. 30. they are bound for the ignorant doing thereof to bring a sinne-offring except for three transgressions 1. bâ—â—sphemie 2 neglect of circumcision 3 and of the Passeover The passeover and circumcision because they are commandements to be done and they bring no Sin offring but for ignorant doing of that which should not be done Lev. 4. 2. And the blasphemer because in him there is no deed and it is sayd FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God although he deserve to be cut off if hee doe it presumptuously hee is to be stoned and if he receive it in ignorance hee is not bound to bring the sacrifice because hee hath not done any deed and it is written when hee doth any one c. Maimony in Shegagoth c. 1. s. 2. Neither if a man were accused to have done any sinne and hee denyed it was he bound to bring a sacrifice If witnesses say we saw thee that thou didst worke on the Sabbath or eate fat and he say I know certainly that I did not this thing he is not bound to bring a Sinne-offring Maimony ibidem c. 3. s. 1. V. 3. anointed that is the High Priest as both Greeke and Chaldee doe expound it for the high Priest onely in the ages following was anointed Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely that which he doth before is counted but as of a private man The anointed Priest or the King which sin before they be put into office although it be not knowne unto them till after they are in office doe they are as a private man Maimony in Shegagoth c. 15. s. 10. Thus the Law as the Apostle observeth made men High Priests which had infirmitie who needed daily to offer up sacrifices first for their owne sinnes and then for the peoples but our High Priest Christ Iesus was holy harmlesse un defiled separate from sinners and made higher then the heavens Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall but was a figure for the time till the comming of our Lord Iesus to the guiltie-sin here may bee understood according to the sin of the people that is he sinning like them It may also bee meant that by his teaching or practice the people were caused to sinne as David was a guilty sin that is a cause of sin to Israel 1 Chron. 21. 3. And this latter the Greeke version followeth saying so that the people sinne and the old Latine expoundeth it making the people to offend and the Hebrewes as Chazkuni here openeth it to make the people guiltie in that hee hath taught and permitted them to doe a thing forbidden Of this the Hebrew canons say If hee that ignorantly-erreth in one of these c. be a private man he must bring a she goat or an ewe lambe and if it be the anointed Priest he must bring a bullocke for a Sinne-offring Whereby is meant hee is to bring a bullocke for his unadvisednesse when â—e erreth by teaching himself and doth a deed through unadvisednesse of his teaching onely and is withall a very wise man as is written If the anointed Priest sin to the guilty sinne of the people Loe the Priest is as the Congregation As the Congregation that is the Iudges are not bound to bring a sacrifice unlesse they be wise men meet to teach and do erre in teaching and the doers doe it at their mouth c. so is the Priest in all these things If hee erre in fact onely without teaching whether it be in idolatry or other sinnes hee bringeth not the oblation If the anointed Priest teach with the Synedrion and both he and they erre in teaching although they doe according to this teaching wherein they goe astray for as much as he relyed not in the time of the fact upon his teaching onely but upon the Synedrions also hee is discharged and needs not bring a bullocke for himselfe but when the Synedrion bringeth an oblation atonement is made for him with the congregation in generall If hee teach with the Synedrion in errour and they sinne of ignorance they in eating blood and he in eating fat then atonement is not made for him with the congregation but he must bring a Bullocke for himselfe Maimony treat of Ignorance ch 1. s. 4. and ch 15. s. 1. 3. 4. 5. See after in the notes upon vers 13. 14. a bullock a greater sacrifice then the common persons vers 28. or then the Rulers v. 22. and equall to the Congregations v. 14. yongling Hebr. son of the herd see Lev. 1. 5. so after in v. 14. perfect without blemish as Lev. 1. 3. therein figuring the perfection of Christ. a Sinne-offring Hebrew a Sinne so called because the sinne was confessed and laid on the head of this sacrifice offred for the sinner Figuring Christ whom God made sin for 〈◊〉 though he knew no sin 2 Cor. 5 21. The Apostle in Greeke translateth it For sin Heb. 10. 6. from Psal. 40. that is an offring for sinne So after in this chapter and other where Exodus 29. 14. Vers. 4. lay his hand and confesse his sin which he hath sinned as is noted on Levit. 1. 4. so putting it upon the head of the beast Lev 16. 21. and this should also be with repentance and forsaking of the sinne Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ whom that sacrifice figured Heb. 10. 4. 10. 22. Neither Reconciliation day Levit. 16. nor Sinne-offring nor Trespasse-offring doe make atonement saving for them repent and beleeve in their atonement saith Maimony treat
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or vnadvised-Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
and how after their purification from all their sinnes they should be carefull to serve the Lord in newnesse of life in that place and after that manner which he prescribed the thing Hebr. the word Every man or Any man who-soever Hebrew man man of the house of Israel whereunto the Greeke addeth or of the Proselytes that are adjoyned unto you and so Moses addeth in verse 8. Targum Ionathan explaineth it yong man or old and so in verse 10. and 13. killeth an Oxe or a Bull meaning for sacrifice to God verse 4. 5. for this law concerneth holy things sanctified and meet for the Altar which might not bee killed nor offred as v. 8. but in the Lords Court This is often and instantly commanded Deut. 12. 5. 6. 13. 14. 26. 27. 14. 23. 26. 15. 19. 20. The Hebrew canons say He that killeth holy things out of the court of the Sanctuarie although he offer them not if he doe it presumptuously is guilty of cutting-off Lev. 17. 3. 4. If he kill in ignorance hee is to bring the Sin-offring appointed Maim in Magnaseh hakorbanoth or treat of offring sacrif c. 18. s. 3. Hereby Israel was taught to serve God in Christ only for he is the true Tabernacle Heb. 9. 11. in whom God dwelleth amoÌ„g men by whom al our service and sacrifices are sanctified and made acceptable unto God in his church â—o that none can come unto the Father but by him Ioh. 14. 6. and he is the doore of the sheepe Ioh. 10. 7. 9. The Tabernacle also figured the Church where God requireth his worship to be performed by all his people 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written For in mine holy mountaine in the mountaine of the height of Israel saith the Lord God there shall all the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things Ezek. 20. 40. in the Camp which is described in Numb 2. answerable wherto the city Ierusalem was in the ages following as is noted on Exod. 40. 33. Vers. 4. blood that is murder for such corruption of Gods worship is hatefull unto him as blood-shed So in Esa. 66. 3. he saith He that killeth an oxe is as if he slew a man So the Hebrewes as Sol. Iarchi here saith As if hee shed the blood of man for which he is guilty of his life he hath shed blood Targum Ionathan explaineth it thus And it shall be to him as if he had shed innocent blood â—ut-off in Chaldee destroyed so the Greeke that soule shall be destroyed Vers. 5. the face of the field that is the open field see the notes on Levit. 14. 7. As the heathens so the Israelites before the making of the Sanctuary sacrificed every where in the fields high places and mountaines The Hebrewes say Before the Tabernacle was set up the high places were lawfull and the service was by the Firstborne after the Tabernacle was erected high places were unlawfull and the service was performed by the Priests Thalmud Bab. in Zebachim chap. 14. Here Israel is restrained to the Tabernacle but the other nations were not so but might sacrifice other where as did Iob and his friends Iob 1. 5. and 42. 8. 9. And in the Hebrew canons it is said He that killeth the holy things of the heathens without the Sanctuarie is guilty likewise â—e that offreth them without But it is lawfull for the heathens to offer burnt offrings unto God in every place and he himselfe may offer in an high place which hee hath builded But it is unlawfull for a Iew to helpe him c. for loe we are forbidden to offer without the Court. And it is lawfull to teach them and to learne them how they may offer unto the name of the Blessed God Maim in Maaseh hakorbanoth chap. 19. sect 16. The same liberty which the nations had before the Law wee have now againe spiritually under the Gospell Iohn 4. 21. 24. which God foretold saying My name shall be great among the nations and in every place incense shall be offred unto my name and a pure offring Mal. 1. 11. unto the doore that is into the courtyard see the notes on Levit. 8. 3. of the congregation or of assemblie in Greeke of the testimonie so in verse 9. Verse 6. a savour of rest in Greeke a savour of sweet smel which the Chaldee expoundeth to be accepted with favour before the Lord. Of these words and rites see Levit. 1. 9. Verâ— 7. unto divels as all Iewes and Gentiles did which sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calfe Exod. 32. at which time they sacrificed unto the idol Act. 7. 41. and so unto the divell as Ieroboams idols are also called Divels 2 Chron. 11. 15. and Antichrists likewise Revel 9. 20. Divels are in Hebrew named here Seghnirim that is rough and rugged as hairy goats because in such shape they sometime appeared like Saâ—yres Esa. 34. 14. or of their hortour and terroâ—â— which they cause unto men for so the word originally signifieth The Chaldee calleth them Shedin of their wasting and destroying the creatures which name Moses after giveth them in Deut. 32. 17. The Greeke translateth unto Vaine things gone a-whoring the Chaldee expoundeth it erred or committed idolatrie which sinne is often called whoredome or fornication see the notes on Exodus 20. 5. and 34. 15. Levit. 20. 5. 6. Deut. 31. 16. because it violateth the covenant betweene God and his people which is called mariage Hosea 2. 2. 19 20. and 3. 1. Vers. 8. stranger or sojourner in Greeke a proselyte meaning a heathen joyned to the Iewes religion and church so after in vers 10. and 13. shall offer as the sacrifice might not be killed vers 3. so neither might it be offred out of the Sanctâ—ary though it were killed therein Whereupon the Hebrewes say He that killeth the holy things and offreth them out of the Sanctuarie is twise guiltie once for killing and once for offring If he kill within and offer without he is guilty for offring likewise if hee kill without and offer within he is guilty for killing Mâ—â—mony in Maaseh hakorbanoth chap. 18. sect 5. And Sol. Iarchi on Levit. 17. saith the Law speaketh of offring a Burnt-offring to shew that a man is guiltie for burning the pieces of the Sacrifice without the campe as is hee that killeth it without that if one kill and another offer both of them are guilty 〈◊〉 sacrifice to weet of Peace-offrings as the Chaldee explaineth it As by the doctrine of our Saviour in Matth. 23. 19. the Altar sanctified the gift so the Hebrewes understand this Law for sacrifices offred by fire and
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
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
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
God Exod. 4. 20. and 17. 9. might be kept also in the Sanctuary and after in verse 11. it is said Moses smote the rocke with his rod. speake ye unto the Rocke He saith not smite the rocke yet in verse 11. Moses smote the rocke and in vers 10. he spake to the people but it is not said that he spake to the rocke as here he was commanded Some others thinke that Gods intendment in bidding him Take the rod was to smite the Rocke with it and that he sinned not in smiting it but in unbeleefe for which he is blamed in vers 12. it shall give forth his water or the waters of it this promise of God was that whereon the faith of Moses and Aaron should have rested thou shalt bring forth God was he that brought forth and gave water to the people as is often mentioned to his glory He clave the Rockes in the wildernesse and gave drinke as out of the great deepes and brought forth streames out of the Rocke c. Psal. 78. 15 16. So in Psal. 105. 41. and 114. 8. Deut. 8. 15. Nehem. 9. 15 20. But that worke is here ascribed to Moses ministerially for that the waters should come out at his speaking So in other workes of grace the Ministers of the Word are called Saviours Obad. vers 21 for in the faithfull performance of their office they both save themselves and those that heare them 1 Tim. 4 16. Vers. 9. from before Jehovah that is out of the Tabernacle for so the phrase importeth as in Num. 17. 7. Exod. 16. 33 34. Vers. 10. Heare now ye rebels As here he speaketh to the people who was bidden speake to the Rocke vers 8. so the manner of his speech sheweth great passion of minde more than at other times and the Scripture noteth that now the people had bitterly provoked his spirit so that he spake unadvisedly uttering his anger with his lips Psal. 106. 33. shall we bring forth water a speech of doubting and unbeleefe both in Moses and Aaron as in vers 12. God blameth them because they beleeved not in him So before when Moses said Shall the flockes and the herds be slaine for them c. he was blamed with this answer Is the Lords hand waxed short Numb 11. 22 23. Moses was sore moved against this latter generation of Israelites who had seene so many miracles and their fathers perished for rebellion and yet they were not bettered hee might feare lest for their sinning like their fathers the Lord would leave them as he after speaketh in Numb 32. 14 15. Vers. 11. lifted up his hand another signe of indignation being joyned with smiting twice the doubling of his stroke shewed also the heat of his anger Sol. Iarchi on this place conjectureth that 〈◊〉 smote it twice because at first it brought forth bâ—â— drops of water because God had not bidden him smite it but speake unto it much water or many waters He clave the rockes in the wilderrasse and gave drinke as out of the great deeps Psal. 78. 15. The unbeleefe of man maketh not the faith of God without effect Rom. 3. 3. Moses and Aaron beleeved not God to sanctifie him vers 12. yet he faithfully kept his promise and sanctified himselfe vers 13. the Congregation dranke Thus the Lord know his people in the wildernesse in the land of droughts Hos. 13. 5. And they thirsted not when be led them thorow the desarts he caused the waters to flow out of the rockes for them he clave the rockes 〈…〉 so and the waters gushed out Esai 48. 21. The 〈◊〉 out of the Rocke besides the refreshing which it gave unto their bodies was also a spirituall 〈◊〉 from that spirituall Rock Christ 1 Cor. 10. 4. who being smitten for our transgressions Esai 53. with the rod of the Law which worketh wrath Rom. 4. 15. from him proceedeth the living water wherewith the Israel of God may quench their thirst for ever John 4. 10 14. For who so beleeveth in him out of his belly shall flow rivers of living water even the waters of the holy Ghost Ioh. 7. 38 39. To these waters every one that thirsteth is called to come freely Esai 55. 1. Rev. 22. 17. their cattell that water which was both a naturall and spirituall refreshing to the people is given also to the beasts for their naturall thirst because the signes and seales of Gods grace are such in respect of the use of them to those unto whom they are sanctified of God for that purpose So the waters of Iordan were sanctified for Baptisme unto repentant and beleeving sinners Matth. 3. 6. which out of that use were common waters And now not only the Israelites cattell but the wilde beasts also of the wildernesse had benefit by this mercy of God to his people whereunto the Lord hath reference when he saith by his Prophet The beast of the field shall honour me the dragons and the owles because I give waters in the wildernesse rivers in the desart to give drinke to my people my chosen Esai 43. 20. Vers. 12. ye beleeved not in me the Chaldee expoundeth it ye beleeved not in my word Thus unbeleefe was here the chiefe sinne and cause of other sinnes as before in the people Numb 14. so here in Moses and Aaron who were 〈◊〉 partners in the transgression And this their sinne is called a rebellion against the mouth of the Lord Numb 27. 14. and a transgression Deut. 32. 51. which word as R. Menachem here noteth implieth salfhood as in Lev. 6. 2. it is joyned with false deniall and the Apostle saith Hee that beleeveth not God hath made him a lier 1 Ioh. 5. 10. to sanctifie me inwardly in the heart by faith outwardly by obedience to doe that which I commanded and by both to ascribe unto mee the glory of my truth and power So when it is said Sanctifie the Lord of hosts Esai 8. 13. the Apostle expoundeth it Sanctifie the Lord God in your hearts 1 Pet. 3. 15. in the eyes the Greeke translateth it before the sons of Israel This seemeth to be the reason of Gods severity at this time against Moses and Aaron more than before when Moses bewrayed also his unbeleefe in Num. 11. 21 22 23. because he now publiquely dishonoured God before all the people which did aggravate the sin whereas the former time he did it not in their eyes but in private before the Lord. therefore Chazkuni observeth that this word implieth an oath Neither indeed could Moses repentance or prayer get this sentence to be reversed for when the Lord hath sworne he will not repent Psal. 110. 4. 〈◊〉 ye shall not bring This chastisement was grievous unto Moses so that he besought the Lord that he might goe over and see the good land but the Lord was wroth with him for the peoples sakes and would not heare him Deut. 3. 23 26. And as God here spake so it came to passe for Aaron died in
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
25. 18. and 73. 5. The Chaldee taketh it in the first sense for them that do 〈◊〉 and this is most fit but the Greeke translateth it paine his God is with him this the Chaldee expoundeth the word of the LORD their God is for their helpe Hereby is signified the cause and author of their former blessednesse to be God himselfe in the midst of them as Moses said Let the Lord now goe amongst us for it is a stiffe-necked 〈◊〉 and pardon thou our iniquitie and our sin c. Exod. 34. 9. And his presence with them was a signe of their estate in grace otherwise they could have had no communion with him 1 Ioh. 1. 6 7. as himselfe said whiles they were in their sinnes I will not goe up in the midst of thee for thou art a stiffe-necked people lest I consume thee in the way Exod. 33. 3. and by his being with them they were secured both from Balaams curse and from all feare of evill Psal. 23. 4. and 91. 15. the shout of a King or the alarme the sounding shout of a king that is of God He hath reference to the silver trumpets which Israel used in their warres by the ordinance of God who also promised that they should be remembred before the Lord their God and saved from their enemies Num. 10. 9. Whereupon Abijah said Behold God is with us for a captaine and his Priests with sounding trumpets to crie alarme against you ô sons of Israel fight yee not against the LORD the God of your fathers for yee shall not prâ—sper 2 Chron. 13. 12. So by the shout or alarme of this King among his people they now were saved from the evils that Balak and Balaam conspired against them Herewith also may be compared the sounding of trumpets and shout at the singe of Iericho Ios. 6. 16. 20. and in the battell of Gâ—deon Iudg. 7. 20. And thus Iesus Christ the King and defender of the Church causeth continuall joy and triumph in the hearts of his people justifying sanctifying and preserving them in peace with God who alwayes causeth them to triumph in Christ 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies Wherein they rejoyce and say Who shall lay any thing to the charge of Gods elect It is God that justifieth who is he that condemneth Rom. 8. 33 34. among them Hebr. in him that is in Iakob which phrase may also signifie the faith that his people have in God their King The Chaldee expoundeth it The presence or habitation of their King is among them Vers. 22. God brought them or God the bringer of them This answereth Balaks complaint there is a people come out of Aegypt Numb 22. 5. Balaam telleth him they came not of themselves as he imputed unto them for evill but they were brought up of God So againe in Numb 24. 8. he hath or to him is It may be understood first of God and then of Israel unto whom God giveth strength Psal. 68. 36. the strengths of an Vnicorne or as the Greeke translateth it the glory of an Vnicorne The Vnicorne is a beast commended in the Scripture for the excellencie of his horne whereupon the Prophet saith My horne shall be exalted as the Unicornes Psal. 92. 11. and for his strength as it is said Wilt thou trust him because his strength is great Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude as Moses saith of Ioseph His hornes the hornes of an Vnicorne with them he shal push the peoples together Deut. 33. 17. And in this sense Balaam speaketh here of Israel as in his third blessing he explaineth it He hath as the strengths of an Vnicorne hee shall eat up the nations his enemies and shall breake their bones c. Numb 24. 8. And Christ being delivered from the power of his enemies faith Thou hast answered me from the hornes of Vnicornes Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such as he will not be tamed or made serviceable to man nor bide by the crib nor plough or harrow or bring home the seed into the barne Iob 39. 9 10 12. The originall word of strengths here used which the Greeke translateth glory the Chaldee strength is properly such lustinesse courage and prowesse as whereby one endureth labour without wearinesse or fainting Hereby then is signified that as God himselfe is Almighty so of his grace he communicateth to his people such strength as whereby they shall vanquish their enemies but shall be vanquished of none for being strong in faith and the word of God abiding in them they overcome the world and the wicked one Satan 1 â—oh 5. 4. and 2. 14. sin shall not have dominion over them Rom. 6. 14. neither are they the servants of men 1 Cor. 7. 23. they renew their strength they runne and are not weary they walke and faint not Esay 40. 31. Vers. 23. Surely there is or as the Greeke and Chaldee interpret it For there is so making this that followeth a reason of the former comparison And whereas humane Writers report a speciall vertue to be in the Vnicornes horne against poison some apply that to the poison of inchantment and divination next spoken of which could not prevaile against Israel because of the vertue of Gods grace given to his people no inchantment or no observing of fortunes a sinfull art when by observing the events of things they gathered signes of good or evill lucke to themselves or others see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob or in Iakob but in is often used for against as in Numb 12. 1. In this sense he teacheth that no devillish arts could hurt Gods people for the gates of hell shall not prevaile against the Church of Christ Matth. 16. 18. Although therefore Balak had led him from place to place to trie if one were more luckie for him than another that Israel might be cursed and Balaam had now twice gone to meet with inchantments that hee might have cursed them Num. 24. 1. yet all was in vaine for God would not suffer it But the Chaldee giveth the latter sense as if no such inchantments were pleasing unto or in use among this people being forbidden them of God Levit. 19. Deut. 18. divination that is presaging or soretelling of things to come see the notes on Deut. 18. 10. according to this time or even at this time it shall be said that is not hereafter only but even now it shall be said by me who am to prophesie of this people what great things God hath wrought and will worke for them It may also be referred unto time to come as Chazkuni expoundeth it The next yeare after they are gone over Iordan about this time it shall be said concerning Iakob and Israel how many great workes the holy blessed God hath wrought for them See the like phrase
familie of the Ashbelites of Ahiram the familie of the Ahiramites Of Shephupham the familie of the Shuphamites of Hupham the familie of the Huphamites And the sonnes of Bela were Ard and Naaman the familie of the Ardites of Naaman the familie of the Naamites These are the sonnes of Benjamin according to their families and those that were mustered of them five and fortie thousand and six hundred These are the sonnes of Dan according to their families of Shuham the familie of the Shuhamites these are the families of Dan according to their families All the families of the Shuhamites according to those that were mustered of them sixty and foure thousand and foure hundred The sonnes of Aser according to their families of Iimnah the familie of the Iimnaites of Iisvi the familie of the Iisvites of Beriah the familie of the Beriites Of the sonnes of Beriah of Cheber the familie of the Chebrites of Malchiel the familie of the Malchielites And the name of the daughter of Aser was Serah These are the families of the sonnes of Aser according to those that were mustered of them three and fiftie thousand and foure hundred The sonnes of Naphtali according to their families of Iachzeel the familie of the Iachzeelites of Guni the familie of the Gunites Of Iezer the familie of the Iizrites of Sillem the familie of the Sillemites These are the families of Naphtali according to their families and they that were mustered of them five and fortie thousand and foure hundred These were the mustered of the sonnes of Israel six hundred thousand and a thousand seven hundred and thirtie And Iehovah spake unto Moses saying Vnto these the land shall be divided for an inheritance according to the number of names To the many thou shalt give them the more inheritance and to the few thou shalt give them the lesse inheritance to every man according to those that were mustered of him shall his inheritance be given Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit According to the lot shall the inheritance thereof be divided betweene many and few And these are they that were mustered of the Levites according to their families of Gershon the familie of the Gershonites of Kohath the familie of the Kohathites of Merari the familie of the Merarites These are the families of the Levites the familie of the Libnites the familie of the Hebronites the familie of the Mahlites the familie of the Mushites the familie of the Korachites and Kohath begat Amram And the name of Amrams wife was Iochebed the daughter of Levi whom she bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Mary their sister And unto Aaron was borne Nadab and Abihu Eleazar and Ithamar And Nadab and Abihu died when they offered strange fire before Iehovah And those that were mustered of them were three and twentie thousand all males from a moneth old and upward for they were not mustered among the sonnes of Israel because there was no inheritance given to them among the sonnes of Israel These are they that were mustered by Moses and Eleazar the Priest who mustered the sonnes of Israel in the plaines of Moab by Iordan neere Iericho And among these there was not a man of those that were mustered by Moses and Aaron the Priest who mustered the sonnes of Israel in the wildernesse of Sinai For Iehovah had said of them Dying they shall die in the wildernesse and there was not left a man of them save Caleb the sonne of Iephunneh and Ioshua the sonne of Nun. Annotations AFter the plague after the death of the 24 thousand that perished for the sinne of Peor Num. 25. 9. the Lord commandeth the people to be numbred which should have inheritance in his land to signifie his love and care of those that cleaved unto him Deut. 4. 3 4. The Hebrewes explaine it by the similitude of a shepherd who when wolves have gotten among his flocke and wâ—rried some of them he counteth them to know the number of those that are left Againe As when they came out of Egypt and were delivered to Moses they were delivered him by tale Exod. 38. 26. so now when Moses was ready to die and to deliver his flock again he delivered them by tale Sol. Iarchi on Num. 26. Eleazar who now was high Priest after the death of Aaron his father who had before numbred them with Moses Num. 1. 3. And this Eleazar was he who after with Iosua divided the land of Canaan to this people Ios. 14. 1. c. Vers. 2. the summe Hebr. the head which the Chaldee expoundeth the count or summâ— see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels againsâ— the Canaanites and to receive their land for an inheritance See the Annotations on Num. 1. 2. 20 yeares old Hebr. sonne of twentie yeare see Num. 1. 3. house that is as the Greeke explaineth it houses of their fathers Iarchi saith they were reckoned by the tribe of the father and not after the mother So in Num. 1. 2. goeth forth with the armie able to goe out to warre the warfare of the Lord see the notes on Num. 1. 3. Vers. 3. spake with them in Chaldee spake and said to number them but Targum Ionathan addeth spake with the Princes and said to number them So it accordeth with Num. 1. 4. plaines or champion countrey of Moab see Num. 22. 1. Vers. 4. From 20 yeares old Hebr. from a sonne of 20 yeares as vers 2. and here is to be understood the people are to be numbred or the like Vers. 5. the first-borne Reuben for this cause is here first numbred as also in Num. 1. 5 20. though he lost his dignity by his sinne 1 Chron. 5. 1. and was put downe to the second quarter as they encamped about the Sanctuarie and marched towards Canaan Num. 2. 10. 16. Enoch in Hebr. Chanoch see Gen. 5. 18. and 46. 9. of the Enochites Hebr. of the Enochite or Chanochite the singular number put for the plurall so after thorowout this chapter See the annotations on Gen. 10. 16. And here Reuben hath foure families according to Gen. 46. 9. and 1 Chron. 5. 3. Vers. 7. mustered or numbred Hebr. visited See the notes on Num. 1. 3. 43 thousand c. at the former muster they were 46 thousand and five hundred Num. 1. 21. so they increased not but decreased whiles they travelled in the wildernesse Vers. 9. the called that is renowned famous see Num. 1. 16. and 16. 1 2. c. strove in Greeke made insurrection in Chaldee gathered themselves together This mutinie stirred by the chiefe of the tribe seemeth to be one cause of their decrease by the hand of God against them Vers. 10. and Korah that is the men and goods that pertained unto Korah as Num. 16 32. the congregation died in Greeke his congregation meaning
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
Lord 1 Sam. 8. 5 6 7. and 12. 12 17 19. Then God gave them a king in his anger and took him away in his wrath Hos. 13. 11. Vers. 15. Setting thou shalt set that is thou shalt in any wise set thus bindeth hee them to doe this during according to the rules here given both for the good of their Common-wealth and Church and for a figure of Christ to whom the kingdome of Israel did belong Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉 32 33. thy God shall chuse either by the manistery of his Prophets as by Samuel hee anointed Saul 1 Sam. 10. 1. and David 1 Sam. 16. 1. by Ahijah he chose Ieroboam 1 King 11. 29 31 35. or by other meanes as by Vrim and Thum 〈◊〉 by Lot or the like thy brethren in this Christ was figured as also in his other functions of 〈…〉 phesie and Priesthood for so it is written Ie 〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee of thy brethren Deut. 18. 15. And in all things it behoved him to be made like unto his brethren that be might bee a mercifull and faithfull high Priest c. Heb. 2. 17. Vers. 16. not multiply horses not get him many horses lest hee should put confidence in worldly strength whereof horses were the principall as appeareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt in which land were many horses which they accounted the strength of their countrey 2 Chron. 1. 16. and 9. 28. whereupon it is said Woe to them that goe downe to Egypt for helpe and stay on horses c. Esay 31. 1. not adde to returne that is not againe returne either for the cause aforesaid or for to dwell there because of their great idolatries and other sinnes whereby Gods people might be corrupted So Ieremy from the Lord disswaded the Iewes from going into Egypt Ier. 42. 10 14 16 17 c. The Hebrewes say It is lawfull to dwell in all the world save in the land of Egypt but it is lawfull to returne to the land of Egypt for mer chandise c. Maim treat of Kings ch 5. s. 7 8. Vers. 17. multiply wives take many wives the Hebrews and some Christians understand this prohibition of exceeding many as Solomon had seven hundred 1 King 11. 3. and not that moe wives than one are here forbidden But howsoever God bare with the Kings Patriarkes and other men that had moe wives than one and that this custome prevailed yet from the beginning it was not so when he made but two to be one flesh Gen. 2. 24. Mat. 19. 5. Mal. 2. 14 15. that his heart turne not away or neither shall his heart turne away to wit from the Lord unto the pleasures of life or unto other gods by meanes of many wives as of Solomon it is said His wives turned away his heart after other gods and his heart was not perfect with the Lord his God 1 King 11. 4. Although his mother taught him better saying Give not thy strength unto women nor thy waies to that which destroyeth Kings Prov. 31. 1 3. greatly multiply or vehemently exceedingly multiply silver and gold which is another meane whereby the heart may be withdrawne from God for when men be rich and full they are in danger to denie and say Who is the Lord Prov. 30. 8 9. and they cannot serve God and Mammon Matt. 6. 24. the care of this world and the doceitfulnesse of riches choke the word of God Matt. 13. 22. and they that will bee rich fall into tentation and a snare and into many foolish and hurtfull lusts which drowne men in destruction and perdition 1 Tim. 6. 9. Vers. 18. when he sitteth upon the throne that is when he is King see the notes on Exod. 11. 5. the copie of this Law the Greeke translateth it this Deuteronomie The Hebrewes have recorded thus When the King sitteth upon the throne of his kingdome hee is to write him the booke of the Law for himselfe over and beside the booke which is left him of his fathers c. If his fathers have lest him none or if that be lost he is to write him two bookes of the Law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him If he goe out to war it goeth with him if he fit in iudgment it is to be with him c. Maimony treat of Kings c. 3. s. 1. before the Priests the originall booke of the Law was kept in the Sanctuary as appeareth by Deut. 31. 26. 2 King 22. 8. out of that was the Kings copie to be written that it might be perfect Vers. 19. it shall be with him in all places whither hee went hee caried this copie of the Law with him as before is noted So God said unto Iosua This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night c. Ios. 1. 8. Thus David did as appeareth by Psal. 119. 16 24 97 98 99 c. learne to feare under this name feare notonely the inward reverence but the outward worship and service of God is also implied even all true Religion as that which is written their feare towards â—â—ee is taught by the precept of men Esay 29. 13. is expounded by our Saviour In vainè they worship mee teaching doctrines the precepts of men Matt. 15. 9. Vers. 20. not lifted up above his brethren because the honour of the King was great and all were to obey him in the Lord Ios. 1. 16 17 18. Eccles. 8. 2 3 4. Rom. 13. 1. therefore hee is warned to shunne pride and loftinesse of heart whereupon David said Lord my heart is not haughty nor mine eies lofty c. Psal. 131. 1 2. The contrary was found in Nebuchadnezzar to whom the most high God gave a kingdome and majestie and glory and honour â—â—but when his heart was lifted up and his minde hardened in pride he was deposed from his kingly throne and they tooke his glory from him Dan. 5. 18 20. The Hebrewes say As the Scripture giveth great honour to the King and every one is bound to honour him so it commandeth him that his heart be humble within him and wounded as it is said in Psal. 109. 22. My heart is wounded within mee And he may not carry himselfe with pride of heart in Israel more than is meet Deut. 17. 20. but must be gratious and pittifull both to little and great and goe out and come in for their pleasure for their good and have regard of the honour of the smallest And when he speaketh unto all the congregation in generall words hee should speake gently as it is said by David in 1 Chron. 28. 2. Heare mee my brethren and my people It is also said in 1 King 12. 7. If thou wilt be a servant unto this people
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
for the actions So Ioâ— 3. 8. Psal. 109. 27. and 78. 42. Vers. 5. that had peace with mee my friend and confederate Such treachery David much blameth in his foes that in time of peace made war Psa. 41. 10. and 55. 13. 15. 21. yea I Hebr. and I which may be resolved yea or when I released my distresser which may have reference to his sparing of Saul delivering him from death 1 Sam. 24. 6 7 8. 11 12. and 26. 9 10 11 c. without cause or without effect and fruit in vaine Vers. 6. my life in Hebrew lives so usually called for the many faculties and operations that are in life the many yeares degrees estates thereof The Apostles in Greeke retaine the singular number life Act. 2. 28. from Psal. 16. 11. 1 Pet. 3. 10. from Psal. 34. 13. my glory or honour meaning either his honourable estate renowne and posteritie as Hos 9. 11. Iob 19. 9. or his soule as Gen. 49. 6. in the dust that is in base estate and ignominie as Ps. 113. 7. Iob 16. 5. or the dust of death the grave as Psal. 22. 16. Isa. 26. 19. Vers. 7. in the rages or because of the outrages surpassing indignations so called of the passing out of the heat and choler wake up or raise up to wit thy selfe and come unto me for judgement thou hast commanded or appointed It may also be read raise up to me the judgement which thou hast commanded so the Chaldee paraphrase here supplieth the word which saying Hasten unto me or for me the judgement which thou hast commanded the Hebrew it selfe somtime doth the like as 1 Kin. 9. 8. this house is high 2 Chr. 7. 21. this house which is high Vers. 8. for it for the same congregations sake w ch commeth about thee expecting judgement to the high place or to the heigth that is the throne of Iudgement for throns were set high 1 Kin. 10. 19. This word heighth is also used for heaven Psal. 93. 4. and there Gods throne is Ps. 11. 4. The Chaldee saith returne to the house of thy divine habitation or Maiestie Vers. 9. Iehovah The Chaldee translateth it The word of the Lord shall judge c. judge two words are here used in Hebrew for judging 1 Dan 2 Shaphat the first is more speciall to give doom or sentence in controversies the latter more generall for judging or doing right in all causes The Apostles expresse these two by one Greeke word krino judge as Heb. 10. 30. from Deut. 32. 36. Rom. 3. 4. from Psal. 51. 6. my justice the justice and equitie of my cause in respect of my persecutors So Psal. 18. 21 25. Elsewhere he appealeth to Gods justice Psal. 35. 24. my perfection or integritie the simplicitie of my wayes and simplicitie of my heart See Psal. 26. 1. in me or unto me to wit reward thou as the Chaldee explaineth it Vers. 10. for thou triest or he trieth God who is possessor of the reines Psal. 139. 13. doth also trie them as metall in the fire The heart may signifie the cogitations and the reines the affections So Ps. 26. 2. Ier. 11. 20. and. 20. 12. Rev. 2. 23. Vers. 12. angerly threatneth or detesteth disdaineth in wrath namely the wicked and menaceth their destruction So the Chaldee paraphraseth he is mightily angry against the wicked every day Vers. 13. If he that is If the wicked turne not as the Chaldee explaineth it If he turne not unto his feare The Greeke translateth if ye turne not Vers. 14. he worketh for the hot persecutors or polisheth to wit to shoot at them that fervently persecute namely the iust as the Chaldee addeth The Hebrew dalak which signifieth burning Ezek. 24. 10. is applied to hot persecution see Psal. 10. 2. Gen. 31. 35. Lam. 4. 19. Vers. 15. he shall be in travell or continually travelleth that is taketh great paines to accomplish iniquity as a woman with childe to be delivered molestation or moyle miserie The Hebrew ghnamal signifieth toilsome labour and molestation both w ch a man endureth himselfe Psa. 25. 18. and 73. 5. and which he causeth another to endure Psal. 94. 20. and 55. 11. And thus it is here meant as the 17 verse sheweth bring forth a lie or falshood meaning either calumnie and slander of others which in verse 17 seemeth to be called violent wrong or a deceit of himselfe frustrating his owne expectation This similitude of the conception travell and birth of sin is memorable mentioned also in Iob 15. 35. Isa. 59. 4. Iam. 1. 15. much like another similie of ploughing sowing and reaping iniquitie Iob 4. 8. Vers. 16. is fallen to wit unto his owne perdition as Prov. 26. 27. Eccles. 10. 8. or to lurke there for the perdition of others See Psal. 10. 10. the corrupting ditch he wrought or pit of corruption which he made The originall Shachath signifieth corruption Psal. 16. 10. and is applied to any pit or ditch where one perisheth and corrupteth Psal. 57. 7. and 94. 13. and sometime the word pit is plainly added as in Psal. 55. 24. the pit of corruption Vers. 17. his crowne the scalp or heads top meaning also abundantly and apparantly in the view of all See Esth. 9. 25. Violent wrong The word Chamas signifieth injurie done by force and rapine violation of right and justice Vers. 18. sing Psalme to or praise with Psalme and this importeth a song artificiall and skilfully composed See Psal. 3. 1. PSAL. VIII Gods glorie is magnified by his works 6 A prophesie of Christ his humiliation glorie and dominion To the master of the musicke upon Gittith a Psalme of David IEhovah our Lord how wondrous excellent is thy name in all the earth which hast given thy glorious Majestie above the heavens Out of the mouth of babes and sucklings thou hast founded strength because of thy distressers to make cease the enemie and selfe-avenger When I behold thy heavens the worke of thy fingers the moone and the stars which thou hast stably constituted What is sorry man that thou remembrest him and the son of Adam that thou visitest him For thou hast made him lesser a little than the Gods and crowned him with glory and comely honor Thou gavest him dominion over the works of thy hands all thou didst set under his feet Sheep and oxen all of them and also the beasts of the field The fowle of the heavens and the fishes of the sea that which passeth thorow the paths of the seas Iehovah our Lord how wondrous excellent is thy name in all the earth Annotations GIttith or the Gittith which title is also given to the 81 and 84 Psalmes Gath in Hebrew is a wine-presse Isa. 63. 2. It is also the name of a citie of the Philistims 1 Sam. 17. 4. A citie also of the Levites was called Gath-rimmon Ios. 21. 25. whereupon Obed-Edom the son of Ieduthun a Levite and singer in Israel was called a Gittite 2 Sam. 6. 10. So
Vers. 10. His strength understand O God that art his strength and it may be meant of himselfe though he speake as of another 1. Because in the Hebrew there is sometime a sudden change of the person as Dan. 9. 4. thou keepest covenant towards them which love him that is which love thee Deut. 5. 10. that love me and keepe his Commandements for my commands Mic. 1. 2. Heare yee people all they for all yee 2. Because in the last verse of this Psalme it is repeated My strength 3. Also in this place both the Greeke and Chaldee turne it My strength 4. Because in the next verse it is written in the Hebrew text letters his mercy but by the vowels and margine read my mercy which giveth occasion to suppose the like meaning here Howbeit the sense is good if we understand it of the enemie Saul thus O God that art his strength and hast given him the kingdome and this power For even wicked rulers have no power except it be given them from above Ioh. 19. 11. And David much respected Saul as Gods Anointed 1 Sam 26. 11. 2 Sam. 1. 14. I take heed or will I keep observe that is wait upon thee or keep thanks and praises for thee as vers 18. Vers. 11. God of my mercy or of his mercy as is observed on the former verse or my God of mercy that is my mercifull God prevent me to wit with mercy or blessings as Psal. 21. 4. let mee see to wit vengeance Psalm 54. 9. as the Chaldee also here explaineth it Vers. 12. people forget to wit their sinne and punishment for the same Dead men are forgotten Psal. 31. 13. Eccles. 9. 5. so their punishment whiles they live is the more memorable make them wander to wit as vagabonds The word hath reference to Cains judgment who was not killed but marked for a vagabond Gen. 4. 14 15. Some punishments are lesse tolerable than death it selfe Revelat 9. 6. Vers. 13. The sinne of their mouth c. This sentence is difficult for 1. It may have reference to the former that my people forget not their sinnes and punishments but may tell of them or 2. It may respect themselves let them tell or confesse their owne sinnes and punishments as did Cain Iudas c. Gen. 4. 13 14. Mat. 27. 4. Or 3. It. may shew the cause of their judgements For the sin of their mouth c. and so the Chaldee expoundeth it when they shall or and let them be taken and of cursing or for the curse the execration which may be understood of the sinne according to Psal. 10. 7. or of the punishment thereof as Deut. 30. 7. of false deniall of their lying or of their leannesse The originall signifieth either and may also be meant of sinne or the punishment thereof let them tell or they shall tell speaking of his people or of the wicked themselves Vers. 14. Consume to wit them as Loose Mat. 21. 2. for loose him Mark 11. 2. Vers. 15. And they shall returne or let them returne c. a prophesie of or prayer for their punishment answerable to their sinne as before vers 7. Vers. 16. They shall wander or make themselves wander scatter themselves abroad The Hebrew hath a double reading to include both these so 2 Sam. 15. 20. See a like punishment of the wicked Job 15. 23. The Chaldee addeth They shall wander abroad that they may take a prey for to eat shall howle or shall tary all night to wit hungrie and unsatisfied The Hebrew signifieth either of these but the Greeke chooseth the former they shall murmure howling for hunger Vers. 17. sing thy strength that is praise with song thy strength who canst defeat my soes and protect me PSAL. LX. David complaining to God of former afflictions now upon better hope prayeth for deliverance 8 Comforting himselfe in Gods promises hee craveth that helpe wherein he trusteth To the Master of the Musicke upon Shushan eduth Michtam of David for to teach When he fought with Aram of Mesopotamia and with Aram of Zobah and Ioab turned smote Aedom in the valley of salt twelve thousand O God thou didst cast us away thou didst break us thou wast angry turn againe unto us Thou didst make the land to quake didst rive it heale thou the breaches thereof for it is moved Thou didst shew thy people a hard thing thou diddest give us to drinke the wine of astonishing horrour Thou hast given to them that feare thee a banner to be high displayed because of the certaine truth Selah That thy beloved may be delivered save thou with thy right hand and answer me God spake by his holinesse I will be glad I shall divide Shechem and measure the valley of Succoth Gilead shall be mine and Manasseh mine and Ephraim the strength of mine head Iehudah shall be my law-giver Moab my washing pot over Aedom I shall cast my shooe Palestina shout thou over me Who will lead me along to the citie of strong defence who will lead me unto Aedom Is it not thou O God that hadst cast us away and wouldest not goe forth O God in our hosts O give thou us helpe from distresse for vaine falshood is the salvation of earthly man Through God we shall doe valiantnesse and he will tread down our distressers Annotations SHushan that is the six-stringed instrument or Lily See Psal. 45. 1. eduth that is the testimony which here either belongeth to the musick now unknowne to us or meaneth the Psalme to be a testimony of Davids faith thankfulnesse or to be sung by the Priests before the Ark of God in the Sanctuary which Arke and Tables of the covenant in it was called the Testimony Exod. 40. 5 20. Michtam a golden song See Psal. 16. 1. Vers. 2. Aram that is the Aramites or Syrians the posterity of Aram the sonne of Shem the sonne of Noah Gen. 10. 22. Mesopotamia a country so commonly called of the Greeke Act. 7. 2. in Hebrew Naharajim that is of or between the two rivers meaning Tygris and Euphrates betweene which this land lay So the Chaldee expoundeth it Aram which is by Euphrates Zobah a country neare the other called of Greeke Writers Syria Saphena Aedom in the valley of salt that is the Aedomites or Idumeans in the salt valley a place in that countrey whereof mention is also made 2 King 14. 7. twelve thousand in the history 2 Sam. 8. 13. this victory is ascribed to David in 1 Chron. 18. 12. it is ascribed to Abishai Ioabs brother and there also the number is eighteene thousand It seemeth that Captaine Abishai first set on them and slew 6000. after him followed Ioab and slew 12000 moe here mentioned And to David is this victory attributed because he was King Vers. 3. cast us away This complaint seemeth to have reference unto that miserable state wherein Israel was 1 Sam. 13. 19 c. and 31. 7. turne The Chaldee addeth turne thy glory
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not