inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
promise was fulfilled which Abraham beleeved Gen. 15. 5 6. They were six hundred thousand men besides women and children Exod. 12. 37. Numb 1. see also Deut. 10. 22. Vers. 11. Adde that is increase Moses envied not their multitude but wished them still more as David also did Psal. 115. 14. And the increase of the Church is a speciall blessing fulfilled in Christ as Esay 49. 20 21. and 54. 1 2 3. Vers. 12. Your cumbrance or wearisome molestation trouble as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious And by your cumbrance understand the cumbrance that commeth unto me by you For when a people is increased the care and trouble of their Governours is increased also 1 King 3 8 9. 2 Cor. 11. 28. Vers. 13. Give yee of your owne looking out and choise So Ministers were lookt out and presented by the people Act. 1. 15 23. and 6. 3 5 6. In Ex. 18. 25. it is said Moses chose men of abilitie c. Here the people gave them and after in v. 15. Againe Moses gave that is made them heads for when things are done by many under the government of one principall they are said to be done by them or by him See the Annotations on Num. 21. 21. understanding or prudent the Greeke translateth skilfull or indued with knowledge which word the Apostle useth Iam. 3. 13. knowne or expert as the word signifieth in Esay 53. 3. This latter the Greeke favoureth here and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe Hends that is Captaines Governours or Leaders as the Greeke here translateth and in v. 15. and c. 5. v. 23. and often otherwhere Vers. 15. and gave them that is set them made them or constituted them as the Greeke and Chaldee versions explaine it So hee hath given thee over them for king 2 Chron. 9. 8. is expounded hee hath set or constituted thee King 1 King 10. 9. Officers in Hebrew Shotrim they were such as executed the Magistrates lawes as the Hebrews thinke see the notes on Deut. 16. 18. among or to your Tribes The Greeke translateth it to your Iudges which seemeth to bee a mistaking Shophte for Shibte although even in the Hebrew text wee may see one of these put for another as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes Verse 16. Heare betweene your brethren to wit the causes and controversies betweene them Hebr. To heare which phrase is often used in commandements as is noted on Exod. 13. 3. and it may be a defective speech for hearing heare yee that is heare diligently judge justice that is just and righteous judgment which is opposed unto judging according to the appearance Ioh. 7. 24. his stranger that is the stranger that is with him or contendeth with him as hee that eateth my bread Psal. 41. 10. that is which eateth bread with me Ioh. 13. 18. Verse 17. respect persons or acknowledge faces either by honouring the person of the mightie or by countenancing a poore man in his cause Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise that it is not good to acknowledge faces or respect persons in judgment Prov. 24. 23. alike the small c. that is the small as well as the great and the great as well as the small Hebr. like small like great It implyeth both persons and causes of man or of any man that is Gods or of God and belonging to him appointed by his Law So in 2 Chron. 19. 6. Yee judge not for man but for the LORD And a like phrase is in another case The battell is not yours but Gods 2 Chron. 20. 15. the cause or the word the matter See Exod. 18. 22. Verse 18. all the things Hebr. all the words Thus Moses faithfully taught the Iudges and people all their duties and they had a perfect law So Christ who was faithfull to him that appointed him as Moses was Heb. 3. 2. made knowne to his Disciples all things that he had heard of his father Ioh. 15. 15. which they should teach also his people to observe Mat. 28. 20. Verse 19. journied or departed Here Moses sheweth the obedience which they began to shew unto God in leaving the mount of God the place which might seeme sanctified and where men might have said Lord it is good for us to bee here as Mat. 17. 4. great for it bordered upon many countries Madian Edom Moab c. and fearefull for the many troubles and terrours in it Num. 11. 1. c. it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. wherein were fiery serpents and scorpions Deut. 8. 15. It was the wildernesse of Pharan Num. 10. 12. and 13. 1. where Ismael dwelt when his mother Agar and hee had lost themselves in wandring after that they were cast out of Abrahams house Gen. 21. 21. It figured the estate and dominion of the law thorow which Gods people passe with many wants sinnes terrours and stings of conscience c. Compare Psal. 63. 2. and 32. 4. and 107. 4 5. and the healing of all these spirituall defects by the Gospell Esa. 40. 3 4. Mark 16. 18. of the mount that is which leadeth to the mount of the Amorites a people high as Cedars strong as Okes Amos 2. 9 10. Kadesh Barnea called sometime Kadesh onely it was in the wildernesse of Pharan Num. 13. 26. Verse 21. discouraged or cast downe broken which word when it is applied to the minde signifieth discouragement through feare Here Moses shewed them the right that they had in the promises of God the ability which they had in him to obtaine them and his commandement to take their inheritance set before them Verse 23. was good that is pleased or liked me well because it was approved or at least permitted of the Lord Num. 13. 2 3. For prudent policie so it bee not mixed with unbeleefe doth well beseeme us in the execution of Gods commandements So Iosua sendeth spies and useth other stratagems Ios. 2. c. one man of a tribe or for a tribe of every tribe one See Num. 13. 2 4. c. where their names are set downe and the charge given them Verse 24. Eshcol that is the Cluster of grapes whereof the place had the name Num. 13. 25. Verse 25. the fruit as grapes pomegranates figs Num. 13. 23. a good land flowing with milke 〈…〉 ney Num. 13. 27. Verse 26. rebelled in Greeke disobeyed properly it signifieth turned or changed as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience whereby Gods word is as it were changed and disanulled the mouth that is the word as the Greeke translateth So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers 43. Of their
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
in evill or that am not in evill that is I who am not now in evill shall never be meaning by evill trouble or affliction as the Israelites saw themselves in evill Exod. 5. 19. Or perhaps by evill he meaneth sinne and maliciousnesse as when Aaron said the people were in evill Exod. 32. 22. and then he boasteth here of his innocencie for which he promiseth to himselfe a setled estate The Chaldee giveth this sense I will not be moved from generation to generation from doing evill Vers. 7. of cursing or of execration or adjuration The Hebrew Alah signifieth an oath with execration or cursing Numb 5. 21. for cursing was added to an oath for to confirme it the more Nehem. 10. 29. Deut. 29. 12 21. therefore one and the same thing is called both an oath and a curse Gen. 24. 8. 41. This here the Apostle calleth in Greeke Ara Cursing Rom. 3. 14. deceits and fraud or impostures and inward guile that is outward deceitfull shewes and promises and privie guile lurking in the heart Vers. 8. in the waiting place of the villages or the ambush of the court-yards both which have their name in Hebrew of the grasse that groweth in them as it were grasse-yards And because such places commonly are rich mens possessions therefore it seemeth the Greek translateth in the waiting place with the rich Vers. 10. He croucheth or And he crusheth to wit himselfe lest he should be espied See this spoken of the Lion Iob 39. 2. that fall may in t o his strong pawes a troope or and he falleth with his strong pawes on the troope of poore Strong pawes or Strong members Here wanteth a word to be supplied as often in this and other tongues as a full for a full cup Psal. 73. 10. a new for a new sword 2 Sam. 21. 16. cold for cold water Matth. 10. 42. This want sometime the Scripture it selfe supplieth in repeâ—ting histories as he set in Aram 1 Chro. 18. 6. for he set garrisons in Aram 2 Sam. 8. 6. the first of the feast Matth. 26. 17. for the first day of the feast Mark 14. 12. So after Psal. 22. 13. and 27. 4. troope of poore or the weake the poore called here by a name that noteth their power wealth and facultie to be dimmed or decayed or a company of obscure persons This word is no where found but thrise in this Psalme in the eight verse before in this and againe in the fourteenth Vers. 11. he will not see or not at all respect The like prophane speeches of the wicked are set downe Psalm 94. 7. Ezek. 8. 12. and 9. 9. Isay 29. 15. Vers. 12. lift up thy hand that is shew openly thy power for helpe of thy people and confusion of thy foes Lifting up the hand is applied to the publishing and manifesting of the Gospell Isay 49. 22. sometime for signe of helpe Ezek. 20. 5. sometime for hurt 2 Sam. 18. 28. and sometime for signe of an oath as Ps. 106. 26. Deut. 32. 40. In this latter sense the Chaldee Paraphrast taketh it here Confirme the oath of thy hand Vers. 14. to give it into thine hand that is to take the matter into thy hand to menage it or to give with thy hand that is liberally to recompence the evill that is done The Chaldee paraphraseth thus It is manifest before thee that thou wilt send upon the wicked sorrow and wrath thou lookest to pay a good reward to the just with thy hand unto thee or upon thee the poore leaveth to wit his cause or him-selfe To leave is to commit unto ones fidelitie Gen. 39. 6. Esa. 10. 3. Iob 39. 14. And so the Chaldee saith thy poore trust in thee See also 2 Tim. 1. 12. Vers. 15. Breake the arme the arme noteth strength meanes power and helpe Ezek. 30. 21 25. Isa. 33. 2. Dan. 11. 6. 22. also violence Iob 35. 9. I respect of all these the armes of the wicked men shall be broken Psal. 37. 17. till thou findest none In Ier. 50. 20. the sinnes of Gods people being sought for are not found because of his mercy in pardoning them but here of the wicked they are not found because of his judgement in consuming them as he saith in Ezek. 23. 48. thus will I cause wickednesse to cease out of the land Vers. 16. heathens out of his land the land of Canaan whose people 's the Lord drove out Psal. 44. 3. and of which he said the land is mine Levit. 25. 23. It may also be understood of the wicked Israelites which in conditions were like the heathens and borne of them Ezek. 16. 3. such were also called heathens Psal. 2. 1. as appeareth by Act. 4. 27. Vers. 17. thou preparest firme to wit by thy Spirit which helpeth the infirmities of men that know not what to pray as they ought Rom. 8. 26. Or we may reade it prayer-wise prepare thou their heart apply c. for prayers are often made in faith as if they were already done as where one saith it hath pleased thee to blesse 1 Chron. 17. 27. another saith let it please thee to blesse 2 Sam. 7. 29. thine eare the Chaldee addeth to their prayers The Greeke thus to the preparation of their heart thine care attendeth Vers. 18. that he adde not he that is the wicked man spoken of before vers 15. unlesse we refer it to that which followeth the man of the earth to daunt with terrour or to breake with feare to dismay or terrifie The word is indifferent applied sometime to God Psalm 89. 8. sometime to wicked men Psal. 37. 35. The Apostle following the Greeke version saith be not troubled 1 Pet. 3. 14. for be not daunted with feare Esay 8. 12. but morefully the word is opened by Paul saying in nothing be terrified or daunted of your adversaries Philip. 1. 28. pturómenoi sory man out of the earth or sory men Aenosh as P. 9 21. This may be referred to the fatherlesse and oppressed whom the wicked would daunt and skâ—re out of the earth or land Or changing the order of the words thus that man of the earth that is earthly man doe no more terrifie the meeke The Chaldee explaineth it thus Let the sons of men not any more be broken or daunted from before the wicked of the earth PSAL. XI David being counselled to flee encourageth him-selfe in God against his enemies 4 He sheweth the providence and justice of God To the Master of the Musicke a Psalme of David IN Iehovah doe I hope for safety how say yee to my soule flee to your mountaine as a bird For loe the wicked bend the bow they prepare their arrow upon the string to shoot in the darknesse at them that are upright in heart For the foundations are cast downe the just what hath he done Iehovah in the palace of his holinesse Iehovah in the heavens his throne his eyes will view his eye-lids will prove the sonnes of Adam Iehovah will prove the
just one and the wicked one and him that loveth violent wrong his soule doth hate He will raine upon the wicked snares fire and brimstone and wind of burning stormes shall bee the portion of their cup. For just Iehovah hee loveth justices his face will view the righteous Annotations A Psalme of David I this word Psalme wanting in the Hebrew is supplied in the Greeke So in Psal. 14. and 25. and 26. and 27. and many other See the note on Psal. 10. 10. flee or flit In the Hebrew there is a double reading flee thou and flee yee meaning David in speciall and his retinew with him to your mount or from your mount but the Greeke and Chaldee supplieth the word to In mounts rockes and caves David hid himselfe from Sauls persecution 1 Sam. 23. 14. and 24. 3 4. as a bird This noteth his danger who was hunted as a partrich on the mountaines 1 Sam. 26. 20. and his feare as in Isa. 16. 2. Hereupon is that proverb As a bird fleeing from her nest so is a man fleeing from his place Prov. 27. 8. Vers. 3. For the foundations or the things set up The originall word Shathoth signifieth things orderly set and disposed and may be applied to many things as in buildings to the foundation in hunting unto nets or snares in the common-wealth unto constitutions or positive lawes in warres unto engins or leagers as Psal. 3. 7. in the minde of man unto purposes plots deliberations in religion unto faith which is the foundation and beginning of the hypostasis or the hypostasis that is the subsistence and expectation of things hoped for Hebr. 3. 14. and 11. 1. According to all or most of these may this sentence be applied either to the plots purposes snares set for Davids ruine but pulled downe by the Lord or to Sauls estate and kingdome which seemed setled but by the Lord was overthrowne or to Davids estate and faith which the enemies boasted to be come to nought The Greeke version of the Lxx. translateth thus for the things that thou hast perfected they have destroyed are cast downe or shall be broken downe destroyed The Chaldee giveth this interpretation For if the foundations be destroyed why doth the just doe innocency Vers. 4. Palace of his holinesse or his holy palace or Temple which here may be taken for very heaven as also in Hab. 2. 20. for the holy places made with hands were antitypes or answerable similitudes of the true Sanctuary Hebr. 9. 24. Vers. 5. prove the just or trie them by the persecution of the wicked as well as by other afflictions Psal. 66. 10 11 12. his soule that is Gods soule doth hate This is attributed to God after the manner of men as he is also said to have eies hands eares c. So Levit. 26. 11. my soule shall not loath you Vers. 6. snares hereby is often meant in Scripture strange sudden and inevitable judgements Iob 22. 10. and 18 9 10. Isa. 8. 14. and 24. 17 18. The Chaldee expounds it He will send downe the raine of vengeance on the wicked that breathe fire c. fire and brimstone such was the wrath that fell on Sodome and the cities by it Gen. 19. 24. and was threatned unto Gog Ezek. 38. 22. and figureth the vengeance of eternall fire Iude 7. Rev. 20. 10. wind of burning stormes or of blasting tempests that is a horrible blasting whirlewind David felt such from his persecutors Psalm 119. 53. and here they feele such from God for persecuting him Ieremie applieth this word to the burning storme of hunger Lam. 5. 10. but it is properly a hideous burning tempest rushing out of the darksome cloud such as the Evangelist calleth â—â—emos tuphonicos a smouldry burning wind named in Greeke Euroclydon Act. 27. 14. the portion of their cup that is the due measure of their punishment See Psal. 75. 9 and 16. 5. Vers. 7. loveth justices that is all manner justice both to punish the evill and preserve the good both just causes and persons his face or their faces in mystery of the holy Trinity as often in the Scripture See Psal. 149. 2. The Hebrew here may be Englished the face the aspects of them or of him See the note on Psal. 2. 3. will view the righteous usually vieweth the right And this noteth the manifesting of Gods care and fauour towards the righteous both cause and person The Greeke translateth His face seeth righteousnesses the Chaldee thus The just shall see the sight of his face PSAL. XII David destitute of humane comfort craveth helpe of God 4 He comforteth himselfe with Gods judgements on the wicked and confidence in Gods tried promises To the Master of the Musicke upon the eight a Psalme of David SAve O Iehovah for the gracious Saint is ended for the faithful are diminished from the sons of Adam They speake false vanitie each man with his next friend with lip of flatteries with a heart and a heart they speake Iehovah cut off all lips of flatteries the tongue that speaketh great things Which have said with our tongue we will prevaile our lips are with us who is Lord over us For the wasteful spoile of the poore afflicted for the groning of the needie ones now will I rise up saith Iehovah I will set in salvation he shall have breathing The sayings of Iehovah are pure sayings as silver tried in a subliming furnace of earth fined seven times Thou Iehovah wilt keepe them wilt preserve him from this generation for ever The wicked walke on every side when vilenesse is exalted of the sonnes of Adam Annotations Vers. 1. upon the eight which the Chaldee expoundeth upon the eight stringed harpe See Psal. 6. 1. SAve or helpe This word is largely used for all manner saving helping delivering preserving c. as to helpe or defend from injurie Exod. 2. 17. 2 King 6. 26 27. to deliver from all adversities Psal. 34. 7. as from sicknesse Mat. 9. 21. Mark 6. 56. from drowning Mat. 8. 25. from shipwracke Act. 27. 31. from hands of enemies Psal. 18. 4. Iude 5. from sinne Mat. 1. 21. from death Mat. 27. 40. from wrath Rom. 5. 9. and infinite the like And is not onely a helping in trouble but a riddance out of it as one Evangelist saith Let us see if Elias will come and save him Mat. 27. 49. another saith if Elias will come and take him downe Mark 15. 36. the faithfull are diminished or faiths fidelities are ceased The originall word is used both for true and faithfull persons 2 Sam. 20. 19. and for truths or fidelities Esay 26. 2. The Greeke translateth the truths Vers. 3. false vanity or vaine falshood in Greeke vaine things This word shav noteth vanity both of words and deeds Exod. 20. 7. Ier. 2. 30. and often that which is also false Exo. 23. 1. as that which Moses in Exod. 20. 16. calleth witnesse of falshood Sheker relating it he calleth false vanity Shav Deut. 5.
pray Forgive us our debts Mat. 6. 12. thereby is meant our sinnes Luk. 11. 4. with many other like of profitable use in letters words and phrases throughout the Bible And the more to excite men to search and conferre the scriptures I will note a few moe not unlike the former The name of God and of Christ how often is it mentioned in the holy booke yet not alwaies understood How be it the Prophets and Apostles open themselves one saying he shall build an house to my name 2 Sam. 7. 13. another he shall build an house to me 1 Chro. 17. 12. so Christ saith for my name Mat. 19. 29. that is for me and the Gospell Mark 10. 29. for my name sake Luk. 21. 12. that is for my sake Mark 13. 9. So things spoken by the Prophets in the Lords name 1 Chro. 21. 19. were the Lords commandements 2 Sam. 24. 19. accordingly Iames saith of the Prophets they have spoken in the name of the Lord Iam. 5. 10. and where the Prophet saith the Iles shall wait for Christs law Esa. 42. 4. the Apostle expoundeth it the Gentiles shall trust in his Name Mat. 12. 21. When David saith he prayed before the Lord 1 Chro. 17. 25. and the like is spoken of Ezekiah 2 King 19. 15. the meaning is that they prayed unto the Lord as is expressed in 2 Sam. 7. 27. and Esa. 37. 15. Like wise the kneeling before Christ. Math. 27. 29 is called the worshipping of him Mark 15. 19. and when the Devill would have had Christ done worship before him Luk. 4. 7. he knew that in so doing he should worship him Matth. 4 9. yet many at this day though they pray and doe worship before images and idols they will not be a knowne that they pray or doe worship unto them It is needfull for us to understand that as the scriptures are a 2 Kin. 22. 13. with 2 Chron. 34. 21. of God so whatsoever is written in them is written unto all of us this will increase our faith and our odedience If any doubt hereof the Evangelists cleare it for when one writeth God spake unto Moses Mark 12. 26. another saith it was spoken unto you by God Matth. 22. 31. Againe Moses said Matth. 22. 24. is as much as Moses wrote unto us Mark 12. 19. So Christs blood shed for many Mat. 26. 28. is applied in particular shed for you Luk. 22. 20. If men would thus minde all the precepts and promises in the Bible it would greatly further them in godlinesse now the Lord complaineth of the contrary I have written unto them the great things of my law but they are counted as astrange thing Hos. 8. 12. For these causes I have chiefly laboured in these annotations upon Moses to explaine his words and speeches by conference with himselfe and the other Prophets and Appostles all which are commenters upon his lawes and do open unto us the mysteries which were covered under his veile for by a true and sound literall explication the spirituall meaning may the better be discerned And the exquisite scanning of words and phrases which to some may seeme needlesse will be found as painfull to the writer profitable to the reader Our Saviour hath confirmed the Law unto every jote and tittle Matth. 5. 18. that we should not thinke any word or sentence to be used in vaine On the contrary the mistaking of phrases oft times occasioneth errour as from Iakobs speech in Genesis 48. 16. let my name be called on them and the name of my fathers Abraham and Isaak some would gather the doctrine of prayer unto the dead or saints departed whereas the phrase there meaneth not prayer at all but to be named of them as their children as by other scriptures compared may be seene Dan. 9. 19. Esay 4. 1. Next this main helpe of the scriptures themselves I compare the Greek Chaldee versions the first of them being in the world before Christs comming in the flesh the other soon after both of great authority especially the Greeke honored even by the Apostles in their so often following not onely the words but even the Theologicall exposition Of many I will produce these few examples In Esay 11. 10. Christ is promised for an ensigne of the peoples this the Greeke version explaineth to rule over the nations and so doth Paul alledge it in Rom. 15. 12. In Prov. 3. 34. God scorneth the scorners the Greek translateth he resisteth the proud and Iames followeth their very words Iam. 4. 6. In Prov. 11. 31. the righteous is recompensed in the earth the Greeke saith he is scarcely saved and Peter saith the same 1 Pet. 4. 18. In Esay 42. 4. the yles wait for Christs Law the Greeke interpreteth it the Gentiles shall trust in his name and the holy Ghost approveth this in Matth. 12. 21. When Moses saith of man and wife they shall be one flesh Gen. 2. 24. the Greeke addeth they two and so the words are cited in Mat. 19. 5. Mar. 10. 8. Eph. 5. 31. 1 Cor. 6. 16. Where Christ saith in David my eares thou hast digged or opened Psal. 40. 7. the Greeke expoundeth it a body thou hast fitted me and the same words Paul bringeth as Scripture in Heb. 10. 5. So many Greeke words are found in the Apostles writings according to the Greeke version of the Prophets as Aretas praises in 1 Pet. 2. 9. from Esay 42. 12. and 43. 21. and 63. 7. Thaumázontes prosopa in Iude vers 16. are such as regard accept or honour the persons of men from Deut. 10. 17. Prov. 18. 5. Iob 22. 8. Kuberneses Counsells that is Counsellors in 1 Cor. 12. 28. from Prov. 11. 14. and 20. 18. and 24. 6 Mamona tes adikias in Luk. 16. 9. is false or deceitfull riches opposed in v. 11. to the true as the Hebrew Sheker is often turned Adikia Psal. 119. 29. 69. 104. 163. Wherefore as occasion is offered I observe sundry things from the Greek translatiō which serve for the better understanding of Moses text other scriptures that have referēce to th same Concerning the Chaldee paraphrast and other Heberew doctors of the ancienter sort and some later of best esteeme for learning as Maimony or Rabbi Moses ben Maimon who abridged the Talmuds others I alledge their expositions for two causes the one one to give light to the ordinances of Moses touching the externall practice of them in the common wealth of Israel which the Rabbines did record and without whose helpe many of those legall rites especially in Exodus and Leviticus will not easily be understood By their records also many particulars about the Passeover which Christ kept Matt. 26. the Phylacteries which the Pharisees wore Mat. 23. other things mentioned in the Evangelists will much be cleared whereof see the annotations on Exod. 12. and Exod. 13. 19. As for the theologicall exposition therein the later Rabbines are for the most part blinde but we are
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
18 29. and 4. 7. 1 Pet. 1. 4. So Ismael cast out from being heire is a type of servants that abide not in the house for ever that is of reprobates Iohn 8. 35. Galat. 4. 30. And though Ismael were now but a youth yet even a child is known by his doings whether his worke be pure and right Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech and God confirmeth it ver 12. and Paul saith not that Sarah but the Scripture speaketh this Galat. 4 30. and by this it is probable that Ismaels mocking was about the inheritance as some of the Hebrew Doctors also have observed R. Moses Gerundens my son who am a free-woman with Isaak who is freeborne see Gal. 4. 30. 31. 28. Vers. 11. very evill or vehemently evill that is very much displeasing as on the contrary to be good in the eyes of any is to please or content Gen. 20. 15. because or for the causes so v. 25. The love to his son caused this griefe howbeit when God bad him kill his beloved son Isaak he shewed no such discontentment Gen. 22. 2 3. it seemeth hee thought this to proceed but from Sarahs owne passion of minde till hee was further informed of God vers 12. 14. Vers. 12. shall seed bee called to thee or shall thy seed be called they shall be named of Isaak not of Ismael that is as Paul inferteth they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed Rom. 9. 7. 8. Seed to thee may also bee read seed of thee that is thy seed for the Scripture sometime putteth one for another as disciples to thee Mar. 2. 18. is the same that disciples of thee or thy disciples Mat. 9. 14. From this limitation of Abrahams seed to Isaak the Iewes do reckon none for Abrahams but the Israelites as in their Canons they say who so voweth concerning Abrahams seed is free from Ismaels and Esaus sonnes and is not bound but touching Israelites as it is said for in Isaak shall seed be called to thee and loe Isaak said to Iaakob And God give thee the blessing of Abraham Gen. 28. 4. Maimony treat of Vowes chap. 9. S. 21. Vers. 13. make of him Heb. put him unto a nation so verse 28. Compare Gen. 17. 20. thy seed thy sonne according to the flesh though not after the promise as Isaak was Vers. 14. bread Sometime bread is used for all food as in Mark 6. 36. compared with Mat. 14. 15. Psal. 78. 20. if it be not so here the Scripture would note the great hardnesse and miserie which they must indure that are cast out of the Lords inheritance and the child to weet he gave unto her he being now about 18. yeeres of age so casting him his first borne son with her out of his house the wildernesse the way towards Egypt where there was no way no food no waters no inhabitants thus were they exposed to many miseries see Deut. 8. 15. Ier. 2. 6. Contrariwise Isaaks children were led and guided of God through that great fearfull wildernes wherein Ismael and his mother wandred Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wildernesse signifieth a place where men goe wild that is goe astray or wander as Agar here did and so in Iob 12. 24. Psal. 1074. 40. the like is spoken In Hebrew it is called Midbar as being without order a place not for men to dwell in but onely for beasts who there must also be led and gouerned See Exod. 3. 1. 18. Vers. 15. she cast the child that is shee left him being sicke and fainting for thirst The state of such as are without Christ is hereby resembled Esay 65 13 but they that drinke of his waters shall never thirst for it shall be in them a well of water springing up unto everlasting life Ioh. 4. 14. shrubbes or trees as the Chaldee expounds it The Greeke saith under a firre-tree Vers. 16. the death This sheweth the extremitie that they were come into in the desert who erewhile had meat and drinke enough in Abrahams house now ready to perish for thirst God so chastening their former insolencie A like example is of the prodigall son who almost dyed for hunger when the servants in his fathers house had bread enough Luk. 15. 14. 17. for the man that wandreth out of the way of understanding shall remaine in the congregation of the dead Prov. 21. 16. Vers. 17. there where in Greeke from the place where he is that is in this desolate wildernesse where he lyeth perishing forsaken of all Compare herewith Gods promises to his people in miserie Deut. 4. 27. 30. and Psal 107. 4. 5 6. And thus God remembreth his former promises Gen. 17. 20. and 16. 10. c. Vers. 19. she saw a well which though it were there before yet she saw not her eies being holden till they were opened of God as in Luke 24. 16. 31. By similitude of waters breaking out in the wildernesse and drawing waters out of the wells of salvation the Scripture denoteth the spirituall graces of the gospel communicated with the poore afflicted Esay 35. 6. and 12. 3. Ver. 20. God was The Chaldee paraphraseth the word of the Lord was a helpe to the lad shooter with bow or an archer and so consequently a wariour for shooting with bow was used in battels with men Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled that hee should be a wild man and have his hand against every man Gen. 16. 12. Vers. 21. of Pharan or Paran a wildernesse next adjoyning to the desert of Sinai through which the Israelites journeyed as they went from Egypt to Canaan Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3. Vers. 22. Abimelech King of Gerar in Palestina see Gen. 20. 2. Prince that is chiefe Captaine as the Greeke calleth him Archistrategos Chiefe-leader of the Armie God is the word of the Lord is for an helpe to thee saith the Chaldee paraphrast so in the verse following for God he useth the word of the Lord. Vers. 23. if thou shalt lye that is that thou wilt not lye as Psal. 89. 36. an imperfect speech where an imprecation is understood which sometimes is expressed in part as in Ruth 1. 17. the Lord doe so to me and more also if c. For an oath is both a taking of the Lord to witnesse that which one sweareth and to punish if any violate his faith both which Paul expressed when he sware I call God for a witnesse upon or against my soule 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greeke for lying translateth hurting or wronging It meaneth false and deceitfull dealing contrary to the covenant now to be made betweene them see Ps. 44. 18 V. 25. a well which was of great use and worth in that dry country as the
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
and then the owner of the asse might use it for his own service which otherwise he might not doe Deut. 15. 19. breake the necke or cut off the necke as the word is translated in Deut. 21. 4. and Esay 66. 3 where it is spoken of a dog The Ierusalemy paraphrast here expoundeth it kill it redeeme for five shekels of money Num. 18. 16. And by the Hebrew Doctors the father when hee redeemed his sonne was to blesse God who gave this commandement and preserved his sonnes life And if the father transgressed and redeemed not his son he was when he came to age to redeeme himselfe Maimony treat of First fruits chap. 11. S. 2. 5. See the annotations on Num. 18. Hereby was figured the redemption of Gods elect the Church of the first-borne which are written in heaven Heb. 12. 23. from the second death for in respect of the first death no man can give any ransome to God Psal. 49. 8. 9. Heb. 9. 27. Vers. 14. to morrow that is in time to come see the notes on Gen. 30. 33. The Greeke translateth hereafter elsewhere the Greeke keepeth the Hebrew phrase as in Deut. 6. 20. Ios. 4. 6. 21. us out the things done to the fathers are to be remembred as if they were done to the children so the Prophets explaine things as Psalm 66. 6. they passed through the river on foot there did we rejoyce in him and Hos. 12. 4. he found him in Bethel and there be stroke with us So the Hebrew Canons say Thorowout all generations a man is bound to shew himselfe as if it were he himselfe that came now out from the bondage of Egypt as it is written AND HE BROVGHT VS OVT c. and for this cause the holy blessed GOD hath commanded in the Law AND THOâ— SHALT REMEMBER THAT THOV WAST A SERVANT Deut. 15. 5. as if he should say As they so thou thy selfe wast a servant and camest out free and wast redeemed Maimony treat of Leven chap. 7. S. 6. The Apostle speaking of the things that befell Israel saith these things were our examples 1 Cor. 10. 6. and the Rabbines have a common saying Whatsoever happened to the fathers is a signe nuto the children R. Menachem on Gen. 12. Verse 15. was hard to send us that is was stubborn refusing to send us away Or hardned himselfe against sending us away so that hee would not let vs goe The Hebrew word which commonly signifieth to is sometime used for from as is noted on Gen. 36. 6. and so here Pharaoh hardned his heart from sending that is he would not send In 2 Chr. 11. 4. it is said they returned from going whereas in 1 King 12. 24. it is written they returned to goe Compare both for phrase and matter that in Iob 9. 4. who hath hardned himselfe against God and hath prospered the males or being males and this the Iewes understand of males simply for if it be a female or both male and female they hold it free from this service not holy at all Maimony treat of the First borne chap. 2. S. 5. Verse 16. phylacteries or frontlets in Hebrew Totaphoth typicall monuments called in verse 9. 4 memoriall the Greeke translateth them an unmoveable monument the Hebrew Doctors usually call them Tephillin prayer monuments because they used to binde them upon them when they prayed as is noted on verse 9. The Syriacke in Matt. 23. 5 keepeth that name but the Euangelist in Greeke nameth them phylacteries of conserving or keeping the memoriall of Gods Law whom wee follow in this translation So in Deut. 6. 8. and 11. 18. See the annotations there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 16 Section of the Law see Gen. 6. 9. and 28. 10. Vers. 17. the way of that is towards the land so in Num. 14. 25. the way of the red sea is towards it Or by the way as in the verse here following see warre that is be warred against by the Philistines who would deny them passage for they had before this killed some of the Israelites whiles they dwelt in Egypt in the dayes of Ephraim son of Ioseph as is mentioned in 1 Chron. 7. 21 22 23. Thus God provided for his peoples infirmity lest at the first they should bee discouraged and would not suffer them to be tempted above that they were able 1 Cor. 10. 13. So in his Law he ordained that no fearfull or faint-hearted should goe to warre Deuteron 20. 8. See also the notes on Genesis 11. 31. Vers. 18. went up it is the usuall phrase in the Scripture to call the journeying from Egypt to Canaan which was northward a going up as here and in Gen. 13. 1. and 44. 17. and often On the contrary from Canaan into Egypt they are said to goe dâ—â—â—e Gen. 12. 10. and 26. 2. Deut. 10. 22. Act. 7. 15. and usually harnessed or marshalled by five in a ranke the word in Hebrew hath the name of five either of the harnesse girded under the fift ribbe as the Chaldee translateth it girded or of marching five in a row The Greeke version saith in the fift generation but not well for Israell went out in the fourth generation as God foretold Gen. 15. 16. and this word is elsewhere used for armed or harnessed as Ios. 1. 14. and 4. 12. Iudg. 7. 11. Thus God led out his people with an high hand Exodus 14. 8. and trained them for future warres to conquer Canaan See Numb 1. 3. and 14. 3. 9. c. Vers. 19. swearing sworne or as the Greeke hath it sworne with an oath that is straitly and earnestly adjured Of this see Gen. 50. 25. Vers. 20. Succoth the place of Boothes see Exod. 12. 37. Etham in Greeke Othom Of this and their other journeyes see Numb 33. 6. c. the edge or the end that is which Etham was in the end or edge of the wildernesse Numb 33. 6. The Greeke translateth by the wildernesse Vers. 21. Iehovah called in Exodus 14. 19. the Angell of God meaning Christ whom the Israelites tempted in the wildernesse 1 Cor. 10. 9. he is named Iehovah our justice Ierem. 23. 6. went before them that is as the Greeke expoundeth it guided them pillar which in Hebrew is named of standing up or stabilitie and is by similitude here applyed to the cloud and fire that stood over the host of Israel as elsewhere smoake arising is called a pillar Iudg. 20. 40. and pillars of smoake Ioel 2. 30. are by the Apostle called vapour of smoake Act. 2. 19. In Psalm 105. 39. this cloud is said to bee spread for a covering so that it shadowed them from the heat of the Sunne and in it they were baptised 1 Corinth 10. 2. and as there was occasion it removed sometime before sometime behind them Exodus 14. 19. and in it God sometime appeared and spake Deut. 31. 15. Psal. 99. 7. but the ordinary use of it was to lead and to cover them Numb 9. 17. 18.
holy day of the Lord honourable all which doe show the waight of this precept Sabbath day that is the day of rest or of ceasing namely from our owne workes as God did from his Heb. 4. 10. See the nobles on Gen. â—2 3. A day is either large of twentie four houres or strict of twelve houres Iohn 1â— 9. This here is meant of the large day which in Israel began at evening as Levit. 23. 32. from evening to evening you shall rest your Sabbath sanctifie it that is separate it from common worke such as pertaine to this naturall life consecrate it to God and holy works such as concerne the spirituall life As to have holy convocations or assemblies of the Church Levit. 23. 3. in them to pray Acts 16. 13. to reade and expound the Scriptures Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke Psalme 92. to doe workes of mercie to them that are in miserie both to man and beast Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification And as all things are sanctified by the word of God and prayer 1 Tim. 4. 5. so of the Sabbath the Hebrewes say It is commanded to sanctifie it with words both at the comming in and at the going out thereof At the comming in to blesse God which hath given his Sabbath for a remembrance of the creation of the world a beginning of holy convocations a remembrance of the comming out of Egypt and which of his love hath chosen and sanctified his Church above all peoples c. at the going out of it also to blesse God which hath separated betweene the holy and the prophane betweene light and darknesse between Israel and other peoples betweene the seventh day and the six working dayes Maimony in treat of the Sabbath ch 29. S. 1. 2. 3. Vers. 9. labour or serve which some doe understand thus Six daies thou shalt serve the Lord and doe thine owne worke also for service is a dutie to the Lord Exod. 3. 12. 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest it seemeth rather to intend our owne worke or labour which God of his bounty alloweth to be followed the six daies that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh thy worke the Greeke translateth thy 〈◊〉 〈…〉 by is meant things necessary as well for bodie 〈◊〉 soule and things good and lawfull permi 〈…〉 〈◊〉 of God as it is written Let him labor and worke 〈◊〉 his hands the thing that is good Ephel 4. 28. 〈◊〉 in Psâ— 91. 11. all thy waies meane such as God had appointed to walke in which words Satan therfore omitted when the alledged that Scripture 〈◊〉 Christâ—â— unlawfull wares Matt 4. 6. V. 10. But 〈◊〉 And the seventh This is perpetuall 〈◊〉 one day of seven be a Sabbath but that seventh day which Moses commanded is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the weeke called the 〈…〉 because our Lord Christ who 〈◊〉 Esay 65. 〈◊〉 〈◊〉 finished his worke and rose from the dead that day Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt was such a work as God for a memoriall thereof made that day moneth the head and beginning of the moneths of the yeere otherwise than had been before as is shewed on Exod. 12. 2. how should not out redemption from death and hell manifested in the day that Christ rose from the dead 1 Cor. 15. 14. 17. deserve much more to be remembred in the day thereof and the creation of the new world be celebrated as of the old The Heb. Doctors have a saying that the world was not created but for the Messias Thalm. in Sanhedrin c. Chelek And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath Deut. 5. 15. our deliverance by the Messias is a more weighty reason Therfore as the other Iewish Sabbaths were figurative had their end in Christ Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative and is ceased but the Sabbath still remaineth Matt. 24. 20. in it these words are added also in the Gr. version any worke to wit of thine owne or for this naturall life and under the name of worke is comprehended buying and selling of wares or of victualls Neh. 13. 16. 17. carying of burdens Ier. 17. 22. enbalming of the dead Luk. 23. 54. 56. dressing of victuals Exod. 16. 23. going of journeyes Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies or pleasures or speaking our owne words Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath Exod. 31. 13. 17. but it is expresly commanded to rest on that day Exod. 23. 12. Whereupon the Hebr. Doctors say though they be things which are not work yet we must rest or cease froÌ„ them namely things like unto work as climbing of a tree riding on a beast or the like Likewise judging of civill causes putting off of the shooe and taking the brothers wife spoken of in Deut. 25. 5. 9. separating of â—ithes first fruits c. valuing of things spoken of in Lev. 27. And from the Law in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner on the Sabbath day what hee will sell on the morrow or what hee will buy or how hee will build his house and the like Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath for to see what they need or how they grow for this is to doe his owne pleasure Esay 58. 13. neither might they punish or execute malefactors on the Sabbath though the punishment of such is a thing commanded Maimony treat of the Subbath c. 21. 23. 24. Neither was it lawful to many a wife on the Sabbath day neither 〈…〉 they on the evening of the Sabbath 〈◊〉 on the first day of the weeke left they should pollute the Sabbath by dressing of meat for the feast Maimony treat of 〈◊〉 c. 10. S. 14. How beit things belonging to Gods service though laborious to the body as killing dressing of the sacrifices c. were to be done on the Sabbath 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men Hos. 6. 6â— So the 〈◊〉 held it a Sabbath dayes worke to 〈◊〉 sit the sicke and say that perill of life putteth away the Sabbath therefore to a sicke person that is in danger they doe all things need full for him on the Sabbath day Maimony treat of the Sabbath chap. 24. S. 5. and chap. 2. S. 1.
great If a man have no lambe to redeeme it with hee may redeeme it with the value of it and give the price to the Priest The Law commandeth not a Lambe to make it heavier upon him but lighter For if hee have the firstling of an Asse which is worth ten shekels he may redeeme it with a lambe worth a quarter of a shekell But the price in money is from three zuzims and upward that is three quarters of a shekell for one zoz is the fourth part of a shekell If the price be lesse then three zuzims they redeeme it not therewith and a good eye that is a liberall person giveth not lesse then a shekell Maimony in treat of Firstfruits Chap. 12. Sect. 10. c. breake the necke the Chaldee saith kill it They might have no use or benefit of the Asse till it was redeemed If hee sold it before it was redeemed the price was unlawfull If it dyed before it was redeemed or if the necke was broken it was buried For it was unlawfull to make benefit of it even after the necke was broken because it was not redeemed Therefore if hee redeemed it not but gave the Asse it selfe to the Priest it was unlawfull for the Priest to put it to any service vntill it was redeemed with a lambe Maimony ibidem Chap. 12. Sect. 4. they shall not appeare or my face shall not be seene to wit by any man the Greeke saith thou shalt not appeare empty without an oblation see Exod. 23. 15. Vers. 21. labour or serve see the notes on Exodus 20. 9. For this in Exod. 23. 12. is written sixe dayes thou shalt doe thy workes Vers. 22. observe to thee Hebr. doe to thee meaning observe or make holy celebrate According to this phrase is to doe the Sabbath day Exod. 31. 16. Deut. 5. 15. to dee the Passeover Deut. 16. 1. Matt. 26. 18. to doe the feast of Boothes Deut 16. 13. and the like The Greeke translateth Thou shalt doe that is observe to me of weeks or of sevens a feast seven weeks after the Passeover called Pentecost Lev. 23. 15. 16. Act. 2. 1. it was also called harvest Exod. 23. 16. revolution or circumvolution circuit that is the returne as the revolution of the yeere 2 Chron. 24. 23. is explained to be the returne of it 1 King 20. 26. when the old yeere endeth and the new beginneth This was in the seventh moneth which we call September see the notes on Exod. 23. 16. Vers. 23. every male of thee or all thy male-kind see Exod. 23. 17. Deut. 16. 16. Vers. 24. no man to wit of thy neighbours or enemies round about thee shall have the heart to set upon thy coasts when all the men are gathered before me Vers. 25. not slay for sacrifice as in Exodus 23. 18. see the notes there sacrifice in Greeke sacrifices meaning of the Passeover as after is explained Hence the Hebrewes gather their rite of purging Leven out of their houses before the Passeover they expound it thus Thou shalt not slay the Passeover whiles Leven yet remaineth Now the killing of the Passover is the fourteenth of Abib after midday Maimony treat of Levened and Unlevenedbread Chap. 2. Sect. 1. See more in the notes on Exod 12. vers 15. and vers 10. Vers. 26. first or beginning of the fruits see Ex. 23. 19. a kid in Greeke a lambe in Chaldee thou shalt not eate flesh with milke and the Ierusalemy Thargum addeth not to boyle nor to eat flesh and milke mixed together See Exod. 23. 19. Vers. 27. tenour Hebrew the mouth of these words which the Chaldee expounds the speech of these words have stricken or doe strike that is make for these precepts were both given before and now repeated Vers. 28. he that is God wrote vers 1. ten words that is ten commandements which therefore we call of the Greeke name the Decalogue Ten is often used for many as ten times meane many times Gen. 31. 7. Iob 19. 3. ten men Zach. 8. 23. and ten women Lev. 26. 26. and ten thousands Heb. 12. 22. that is many and as other numbers are made of ten by reduplication so all other writings of the Law and Prophets depend upon these ten words so by this number ten God gave a perfect and compleat Law And Words are used for whole sentences or commandements as Paul saith also one word Cal. 5. 14. when he rehearseth a commandement and that is called the Word of God in Marke 7. 13. which another calleth the Commandement of God Matt. 15. 6. These ten words were according to the first writing and to the words which were spoken before in the day of the Assembly Deut. 10. 4. Vers. 29. shone which the Greeke translateth was glorious and so the Apostle alleadgeth it in 2 Cor. 3. where by glory is meant shining brightnesse as in 1 Cor. 15. 41. there is one glory of the Sun and another glory that is brightnesse of the Moone c. and the Israelites could not behold the face of Moses for the glory that is the brightnesse of his countenance 2 Cor. 3. 7. and the earth was lightned with the glory of the Angell Rev. 18. 1. The Chaldee also translateth Moses knew not that the brightnesse of the glory of his face was multiplied The Latine version saith Moses face was horned mistaking the word for of the Hebrew Karan which is to shine or cast forth glorious beames the name Keren or Horne is derived in which sense the Latine translated it here and gave occasion unto the ignorant to paint Moses face with two hornes like an Oxe whereby this glorious mystery hath been obscured and turned to a fable For the glory of Moses face signified the glory of the Law which he preached 2 Cor. 3. 7. c. Vers. 30. feared for Moses his ministration was death and condemnation 1 Cor. 3. 7. 9. because the Law giveth knowledge of sin and causeth wrath Rom. 3. 20. and 4. 15. and therefore the more bright and glorious that it is the more terrour it striketh in all mens hearts there being a weaknesse and impossibility in all men to do the same Rom. 8. 3. For Aaron himselfe and all the Rulers were afraid of Moses as well as the other people even as at the first giving of the Law Moses himselfe with all the people were affrighted and trembled Exodus 19. Vers. 33. and he put or and hee had put a veil but the Greeke translateth And when he had ceased speaking unto them he put a veil c. that is after this first communing with them when hee knew the cause of their feare he put on a veil or covering which signified the obscurity of the Law whos 's first true and proper meaning and end could not easily be discerned also the darknesse that is in all mens hearts naturally till God take away the veil and hardnesse that is upon them For so the Apostle speaketh of a double veile one outward
it be of the cleane holy thing or of the uncleane holy thing doing it presumptuously hee is guilty of cutting off Lev. 7. 20. and if he eate ignorantly be must bring the sacrifice appointed in Levit 5. 2. 11. Maimony in Pesulei hamukdashin cha 18. s. 13. of peace-offrings and so by proportion of other sacrifices for the same law is for other holy things of the altar saith Maimony ibidem The flesh of these sacrifices being a figure of the flesh of Christ to bee eaten of the saints by faith this law signified that all unbeleevers hypocrites and wicked ones that professe the Gospell and partake of the signes and seales of grace unworthily doe eate and drinke judgment to themselves 1 Cor. 11. â—7 28. â—9 Vers. 23. fâ—â— of oxe This explaineth and limiteth the law before given in Levit. 3. 17. to the fat of these three kindes of beasts see the annotations there V. 24. of a karkasse to weet that which dieth of it selfe or otherwise after an unlawfull manner To â—ate the flesh of carkasses or of things that were 〈◊〉 was unlawfull Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such was a double trespasse Hee that 〈◊〉 the fat of a dead or torn â—east is guilty both for 〈◊〉 the fat for eating the dead or torn beast c. 〈◊〉 〈◊〉 2. treat of Forbidden meats c. 7. s. 2. Ver. 25 shall be cut off the Greek translateth shall perish to weet if he doe it with a high hand He that 〈◊〉 so much as an olive of fat presumptuously is in danger to be cut-off if he doe it ignorantly hee is to 〈◊〉 the Sinne-offring appointed Maim treat of For 〈…〉 meats ch 7. s. 1. So for the next case of eating blood vers 27. V. 26. or of beast This also is a limitation wherupon the Iewes hold no prohibition of the blood of fishes locusts creeping things and the like see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth of fowle or of beast to except the blood of fishes locusts c Vers. 29. his oblation in Gr his gift meaning those things which were given out of the Peace-offerings to the Lord and to the Priest Ver. 30. His hands he might not doe it by another person but the Priest put the parts-of the sacrifices into the owners hands and received them of him See the notes on Lev. 3. 5 and 7. 12. fat with the breast of which the fat was the Lords burnt on the altar the breast was the Priests to eate verse 31. wave it The manner of doing this and the signification of it see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast that is of the heart and affections unto Châ—ist in newnesse of life in the fellowship of his afflictions Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring in Greek and Chaldee a separation or separated thing because it was separated from the rest of the body heaved up towards heaven and after given to the Lords Priest It signified an acknowledgement that all good things came downe from God and an indeavour that all the wayes of his people should tend upward unto God that so their conversation might be heavenly Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever or an eternall ordinance to continue so long as the law of sacrificing should continue that is till Christs comming and after that the equitie of it to remaine still for as they which wayted at the Altar were partakers with the Altar even so hath the Lord ordained that they which preach the gospell should live of the gospell 1 Cor. 9 13. 14. Verse 35. the anointing that is the portion or reward of the Anointing meaning of the anointed Priests For that hee speaketh of their portion the words before and after manifest and in verse 36. it is that which Iehovah commanded to give unto them And Anointing is figuratively put for the Priest anointed as Oyle is used for Christ which had the oyle of grace without measure on him Esay 10. 27. So dreames are put for dreamers Ierem. 27. 9. Spirits for spirituall gifts 1 Cor. 14. 12 thanksgivings for companies of thanksgivers Nehem. 12. 31. Circumcision for persons circumcised Rom. 2. 26. and many the like In like manner divination is used for the rewards of divination sent unto Balaam Numbers 22. 7. iniquitie for the punishment or desert of iniquitie Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth the anointing to bee the reward of their anointing presented or offred them and here in the day meaneth from that day forward for ever as appeareth by vers 36. Vers. 37. fillings of the hand that is as the Greeke explaineth it Perfection or Consecration when the hand was filled with parts of the sacrifices see Exodus 29. 9. c. in the annotations That sacrifice is here reckoned among the rest because it was commanded at mount Sinai Exodus 29. and iâ— after to be shewed in practice Leviticus 8. Vers. 38. in the wildernesse of Sinai named of Sinai the mountaine in Arabia where the Law was given which is Agar gendering to bond age Gal. 4. 24. 25. Before they came thither they offred no sacrifice there God gave them these lawes described from the beginning of Leviticus hitherto as shadowes of good things to come Hebr 10. 〈◊〉 â—ll the Lambe Christ on mount Sion should by the sacrifice of himselfe when he made his soule a Trespasse offring Esay 53. 10. cause the Sacrifice and Oblation to cease Dan. 9. 27. who hath by one offring perfected for ever them that are sanctified Heb. 10. 14. so that now among the Gentiles in every place incense is offred unto the name of God and a pure Meat-offring Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually Hebr. 13. 15. CHAP. VIII 1. Moses consecrateth Aaron and his sonnes to the Priests office 14 Their Sinne-offring 18 Their Burnt-offring 22 The ram of the filling of the hands 31 The place and time of their consecration ANd Iehovah spake unto Moses saying Take Aaron and his sons with him and the garments and the anointing oile and a Bullocke for a Sinne offring and two rammes and a basket of unlevened cakes And gather thou together all the congregation unto the doore of the Tent of the congregation And Moses did as Iehovah commanded him and the congregation was gathered together unto the doore of the Tent of the congregation And Moses said unto the congregation This is the thing which Iehovah commanded to be done And Moses brought-neere Aaron and his sons and washed them with water And he put upon him the Coat and girded him with the girdle and clothed him with the Robe and put the Ephod upon him and girded him with the
On the 〈◊〉 the ashes caried out of the Sanctuary were laid in a cleane place Leâ— 6. 11. Veâ— â—2 other stones He may not bring one stone in 〈◊〉 〈◊〉 〈◊〉 that he pulled out nor â—wo in â—â—ead of one but must bring two for two c. Maim ibid. c. 15. 〈◊〉 3. Vers. 44. be spred though it bee but so much as two graines of barley for so much spreading the Hebrewes hold enough to make it unclean Maimony in Lepr ch 15. sect 2. a fretting leprosie the Greeke translateth it a continuing the Chaldee a diminishing leprosie see Lev. 13. 51. Vers. 45. he shall breake in Greek they shall break or pull downe that is it shall be broken downe the timber or the stickes all wood works he shall carie in Greeke they shall carie meaning some men The Hebrews as Chazkuni on Lev. 14 apply the meaning of this Law against the idolatrous houses of the Canaanites which were commanded to be destroyed Deut. 12. and were manifested to bee such by the plague of leprosie on them But God speaketh of them also after the Israelites were come in to dwell there verse 34. so that for the idolatries and other sinnes of Israel God would not onely plague their bodies and garments but their houses also to their utter destruction And by this severe judgement taught men to shun all sinne and in speciall idolatry and to abolish all instruments and monuments thereof Esa. 30. 22. Maimony in Lepr ch 16. maketh Leprosies to bee a judgement of God against an evill tongue and in speciall for lpeaking against the Prophets as did the Israelites 2 Chron. 36. 16. which he confirmeth by the example of Marie who for speaking against Moses the Prophet of the Lord was smitten with this plague of leprosie Numb 12. V. 46. into the house An house shut up defileth 〈◊〉 but that which commeth within the same Lev. 14. 46. all the dayes that the Priest hath shut it 〈◊〉 it maketh a man uncleane untill the evening But that which is pronounced uncleane defileth both within it and without it for who so toucheth it on the out parâ—s of it is uncleane as it is written It is a fretting leprâ—sie in the house it is uncleane Lev. 14. 44. Maimony in Lpr. ch 16. sect 2. untill the evening then 〈◊〉 evening after that he hath washed himselfe he is cleane againe so Chazkuni here saith after that he hath washed his flesh according to the Law Ver. 47. wash his clothes The lying in the house as Chazkuni noteth is more weightie for hee the doth so is bound to wash his clothes and to wash his flesh for whosoever is bound to wash his clothes is bounded to wash himselfe also and it was not needfull to repeat he shall be uncleane till evening for who so eateth or lyeth in the house he commeth into the same for which he was uncleane till evening vers 46. Vers. 48. pronounce cleane Hebrew make cleane in Greeke purifie to weet by his words see Lev. 13. 3. Vers. 49. to purifie to weet from sinne as the word properly signifieth For as persons were plagued with leprosie for sinne Numb 12. 1. â—0 2 Chron. 26. 19. 20. so for the same their garments and houses were likewise plagued even as the Lords house was made uncleane by the sinnes of the people Lev. 16. 16. See the notes on Exod. 29. 36. birds whereof see vers 4. c. For the cleansing of the house was like the cleansing of the man The Hebrewes say They clâ—â—se the house as they cleanse the man forespoken of in every point 〈◊〉 that in the man they sprinkle 7. times upon his 〈◊〉 but in the house they sprinkle seven times upon the â—pper doâ—e post of the house without all other 〈◊〉 are alike Maimony treat of Leprie c. 15. s. 8. This is to bee understood of the cleansing with birds cedar wood hyssop scarlet and living water but not of the other sacrifices which the lepâ—oâ—s man brought afterward for the house was cleansed atonement made for it without those sacrifices vers 53. Vers. 54. for every plague From hence the Hebrewes say of him that judged leprosie that hee might not view the plagues untill hee were expert in them all and in all their names here written Chazkuni on Lev. 14 54. Vers. 57. in the day that is concerning the day meaning as the Greeke translateth what day hee shall bee uncleane and what day hee shall bee made cleane CHAP. XV. 1 The law concerning uncleannesse of men in their issâ—â—s 4 and how they make other things and per 〈…〉 uncleane 13 The cleansing of them with sacrificing of doves 16 Uncleannesse by seed going from a 〈◊〉 19 The uncleannesse of women in their issues 28 Their cleansing by sacrifices 31 The cause of these lawes ANd Iehovah spake unto Moses unto Aaron saying Speake ye unto the sonnes of Israel and say unto them Any man when he shall have an issue out of his flesh his issue it is uncleane And this shall be his uncleannes in his issue whether his flesh run with his issue or his flesh bee stopped from his issue it is his uncleannes Every bed which hee shall lye upon that hath the issue shall be uncleane and every vessell which he shall sit upon shall bee unclean And the man that shall touch his bed shall wash his clothes and bathe himselfe in water and bee uncleane untill the evening And he that sitteth upon the vessell which he sate upon that hath the issue shall wash his clothes and â—athe himselfe in water and be uncleane untill the evening And he that toucheth the flesh of him that hath the issue shall wash his clothes and bathe himselfe in water and hee uncleane untill the evening And if he that hath the issue spit upon him that it cleane then he shall wash his clothes and â—athe himselfe in water and be uncleane untill the evening And every saddle which he shall ride upon that hath the issue shall be uncleane And every-one that toucheth any-thing that shall be under him shall bee uncleane untill the evening and he that beareth them shall wash his clothes and bathe himself in water be unclean untill the evening And every-one whom he shall touch that hath the issue and hee hath not â—insed his hands in water he shall wash his clothes and bathe himselfe in water and be uncleane untill the evening And the vessell of earth which he shall touch that hath the issue shal be broken and every vessell of wood shall be rinsed in water And when he that hath an issue shall be cleansed of his issue then hee shall number to him selfe seven dayes for his cleansing and wash his clothes and shall bathe his flesh in living water and shall be cleane And in the eight day he shall take to him two turtle doves or two yong pigeons and he shall come before Iehovah unto the doore of the Tent of the congregation
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
faith and by the Hebrew canons hee that sold his servant to the heathens the servant were out free and his master was compelled to redeeme him out of the heathens hand Maimony in Servants ch 8. s. 1. for ever they and their 〈…〉 dren after them are bondmen until they be made free They were free by Gods Law if their master had maymed them as Exod. 21. 26. 27. and by the Hebrew canons their freedome might be bought by themselves or their friends Maimony in Servants chap. 5. sect 2. serve your selves oâ— bring them into servitude use them as servants not rule over him in Chaldee not serve your selves with him in Greek not racke or afflict him with labours as vers 43. But might they then rule over the heathens with rigour The Hebrewes say It is lawfull to make a Canaanitish servant serve with rigour but not with standing this right it is the property of mercy and way of wisedome that a man should bee compassionate and follow justiâ—â— and not make his yoke heavie upon his servant nor afflict him And to give him meat and drinke of all sorts The first wise men used to give their servants of all meats that they did eat themselves and they gave their beasts and their servants meat before they themselves did eat Loe he sâ—â—th in Psalme 123. 2. as the eyes of servants unto the hand of their masters as the eyes of a mayden unto the hand of her mistresse Also they used not a servant conteÌ„pâ—â—ously by hand or by words the seriptâ—â—â— giveth them for service not for shame and contempt And let him not much crie out against him or shew in 〈…〉 but speake gently to him and heare his plea 〈◊〉 sâ— it is expressed in the good wayes of Iob for which be commendeth himselfe If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉 did not â—e that made me in the wombe make him c. Iob 31. 13. 15. Neâ—â—her should cruelty and hardnesse be found sâ—ve among the idolatrous heathens but thâ— sâ—â—doâ— Abraham our father upon whom the blessed God hath poured out the good things of his Law and commanded them statâ—â—es and judgements which are righteous they shall be mercifull towards all And so among the properties of the holy blessed God which we are commanded to imitate he saith His tender mercies are over all his workes Psal. 145. 9. and who so sheweth mercy mercy shall be shewed unto him c. Maimony treat of Servants chap. 9. sect 8. Vers. 47. the stranger which the Chaldee expoundeth the uncircumcised so after doe attaine in Greeke doe finde to weet enough to buy a poore Israelite that is if he be rich and able so in verse 26. and 49. the stocke or the stumpe as this word is Englished in Dan. 4. 15. that is any of the linage or kinred remaining The Chaldee translateth to the Aramite that is to a paynim or â—eathen of the familie of a stranger or Prosâ—lyte meaning one that was of a proselytes stocke but was not himself a proselyte or of the faith of Israel Vers. 48. redemption shall be to him that is hee shall have right to be redeemed his brethren that is his kinred as is after explained Vers. 49. his uncle in Greeke and Chaldee his fathers brother his hand hath attained to weet wealth enough if he be able of himselfe The Hebrew canons say He that is sold to a stranger if his owne hand attaine not to redeeme himselfe his kinred are to redeeme him and one kinsman before another as it is said his uncle or his uncles sonne c. And the Synedrion are to compell his kindred to redeeme him that he be not drowned or swallowed up among the heathens If his kinred redeeme him not or his owne hand cannot attaine to iâ— every man of Israel is commanded to redeem him And whether his kinred doe redeeme him or any other man he is to goe out free and not to be a servant to him that redeemed him And he may borrow for to â—â—deeme himselfe from an heathen and hee may redeeme by the halfe or in part But hee that is sold to an Israelite his kinred may not redeeme him neither may â—e borrow to redeeme himselfe neither is redeemed by the halfe or part but if his hand be able to give according to the yeeres that remaine hee may give and goe out otherwise he goeth not out Maimon in Servants chap. 2. sect 7. A practise of this we finde in Nehem. 5. 8. We after our abilitie have redeemed our 〈◊〉 the Iewes which were sold unto the heathen and will you even sell your brethren or shall they be sold 〈◊〉 us Vers. 50. with him that bought him This is a common equitie whether he had sold himselfe to an Israelite or to an heathen or had beene sold by the Magistrates hee abaâ—ed of his redemption and went out Maimony ibidem chap. 2. sect 8. the money Hebr. the silver this the Hebrewes hold strictly to be money not moneyes worth as fruits vessels or the like Maimony ibidem chap. 2. sect 8. dayes of an hired servant that is a precise or set number of dayes not more nor fewer So this phrase elswhere noteth as in Iob. 7. 1. 2. Is there not an appointed time to man upon earth and are not his dayes like the dayes of an hireling c. And in Esa. 16. 14. In three yeeres as the yeeres of an â—ireling and in Esa. 21. 16 yet a yeer according to the yeeres of an hireling that is precisely without longer day Vers. 52. according to his yeeres As if hee had sold himselfe for an hundred crownes and there remained unto the â—ubile from the yeere of his sale ten yeeres hee shall reâ—kon ten crownes for every yeere that hee hath served him and abate the price of them and returne the rest in money Maim in Servants chap. 2. sect 8. V. 53. As an hired servant of the yeere by the yeere that is as a yeerely hireling see verse 50. before thine eyes that is thou shalt not suffer the stranger to rule over him with rigour and thou winke at it But every Israelite was bound to forbid him this and because it was a stranger that dwelt in the land the Magistrates of Israel might restrain him from rigour V. 54. by these Greeke by these things or means that is neither by others nor by himselfe before the Iubile of Iubile Greeke of Remission which was a yeere of full discharge of all servants from the hands of al other masters that they might be the Lords and serve him onely Which thing Christ hath fulfilled for us in truth who dying in the last Iubile the acceptable yeere of the Lord hath set us free from all sinfull servitude that sinne should reigne no more in our mortall bodie nor wee obey it in the lusts thereof but present our selves unto God as those that are alive from the dead and
life preserved his service is not perfect as Satan said in Iob. 1. 9. 10. doth Iob feare God for nooght Hast thou not made an hedge about him c. He that serveth God because of bodily things on which his service dependeth it shall not be confirmed unto light in the light of the living For when those things cease for which he serveth his love will cease And there is no eating and drinking in the state of death whether thou goest But hee that serveth God out of intire love his love shall be in life everlasting and shall not depart for ever and his reward that loveth God shall be eternall R. Elias in Reshith chochmah treat of Love chap. 2. fol. 77. See also the annotations on Exod. 20. 6. Vers. 11. set my tabernacle Hebr. give that is set and stablish it for both these wayes is giving expounded by the holy Ghost as 1 King 10. 9. compared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them Revel 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉 signification was concerning Christ who should dwell in the Tabernacle of our flesh by whom God built againe the Tabernacle of David which was fallen downe Act. 15. 16. and in him God was reconciling the world unto himselfe 2 Cor. 5. 18. and under this figure eternal life in heaven was implied For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens 2 Cor. 5. 1. And that the Israelites had of old the true understanding of these promises that they belonged to the dayes of Christ and the end of them was eternall life in heaven it appeareth by the footsteps which yet remaine in their later doctors though they have quenched the light of grace in labouring to have it by the workes of the Law For they say For this cause have all Israel their Prophets and their Wise men desired the dayes of Christ that they might have rest from the kingdomes which will not suffer them to study in the Law c. that they might be worthy of the life of the world to come For in those dayes knowledge and wisedome and truth shall be multiplied as it is written for the earth shall be full of the knowledge of the LORD Esa. 11. 9. it is also written And they shall teach no more every man his neighbour c. Ier. 31. 34. againe it is said And I will take away the stony heart out of your flesh Ezek. 36. 26. For that King which shall stand up of the seed of David shall be more wise then Solomon c. and therefore he shall learne all the people and teach them the way of the Lord and all the heathens shall come to heare him Mich. 4. 1. 2. And the end of all the reward and later goodnesse which is without ceasing and diminishing that is the life of the world to come But the dayes of Christ are of this world and the world goeth after the wonted manner save that the kingdome shall be restored to Israel Maimony treat of Repentance chap. 9. sect 2. Thus they speake missing the right way by going about to establish their owne righteousnesse Rom. 10. 3. and mistaking Christs kingdome which though it be in this world yet is it not of the same Ioh. 18. 36. my soule shall not lothe you or not abhorre not cast you away as vile and lothesome Man is by nature lothsome through sinne as it is said Thou wast cast-out into the open field to the loathing of thy soule or person in the day that thou wast borne Ezek. 16. 5. But through the grace of God in Christ our bloods are washed away and we are adorned with the gifts of his spirit Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God that they shall not lothesomly be rejected For my soule the Chaldee translateth my word shall not loath you So in verse 30. Aben Ezra explaineth it thus And I will set my Tabernacle amongst you and ye shall not feare that ever ye shall come into want for my glory resideth with you and it is not as the sonne of man whose soule loatheth to dwell in one place Vers. 12. I will walke among you the Chaldee paraphraseth I will cause my divine majestie to dwell among you that Majestie is Christ who by his spirit is with his church al dayes unto the worlds end Math. 28. 20. who walketh in the midst of the seven golden Candlestickes Revel 2. 1. For his people are his Temple wherein he dwelleth as it is written yee are the Temple of the living God as God hath said I will dwell in them and walke in them 2 Cor. 6. 16. For Gods walking was in his Tabernacle 2 Sam. 7. 6. See also Revel 7. 15. and 21. 3. Vnder this eternall life was also promised in heaven whither Christ went to prepare a place for us and will come againe to receive us unto him selfe that where hee is there we may be also Ioh. 14. 2. 3. a God or for a God that is as the Greeke translateth your God of which blessing see the annotations on Gen. 17. 7. V. 13. from being servants to them under whom all sinfull servitudâ— was also signified from which the church is redeemed by Christ as from Sinne Ioh. 8. 34. 36. from Satan Heb. 2. 14 15. and from bondage to men in things concerning God as it is said Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. slaves of your yoke or barres of your yoke meaning the bondage of Egypt and of sin which they were intangled with there Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin Prov. 5. 22. And of this the church complaineth The yoke of my trespasses is bound by his hand they are wreathed they are come-up upon my necke Lam. 1. 14. And from this Christ hath freed us as it was promised his yoke shall be removed from off thy necke and the yoke shall be destroyed because of the Oile that is for Christs sake Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise for their sins God threatneth them with a yoke of yâ—on Deut. 28. 48. The Hebrew Mâ—t is properly 〈◊〉 staffe Numb 13. 23. and so is used for the staves or barres of yokes and for yokes themselves as in Ier. 27. 2. where it is joyned with bonds where with the staves of the yâ—â—e are tyed made you goe upright or with upright-stature not stouping as under the yoke to the Chaldee saith I led you forth into freedome and the Greeke I led you with boldnesse This also figured our redemption by Christ whereby the
witnesses and he stand still in his deniall he payeth the principall onely upon the mouth that is the testimony of the witnesses but payeth not the fiâ—t part because the fift part with the sacrifice doe come for atonement and he bringeth not them but upon his 〈◊〉 mouth or confession Maimony treat of Robbery chap. 7. sect 8. Vers. 8. no kinsman Hebr. Goel which is generall for any kinsman that redeemeth avengeth or to whom a thing appertaineth when the other is dead Hereupon the Hebrews apply this law to the stranger for they say there is no man in Israel without kinsmen either brother or child or other of his blood c. 〈…〉 t this is meant of the stranger that dieth and hath no heires Sol. 〈◊〉 on Num. 5. and Maimony in treat of Robberie c. chap. 8. sect 6. the trespasse or guiltinesse the thing for which he is guilty as vers 7. unto the Priest who being the Lords minister should receive it for him The holy blessed God is the Father of the stranger and meet to inherit that which is his therefore it should bee given to the sonne of his house which is the Priest saith Chazkuni on Num. 5. If a man have done rapine unto a stranger and sweare unto him falsly and the stranger die then he is bound to pay the principall and the fift part unto the Priests of that custodie or ward If a Priest rob a stranger which hath no heâ—res and sweare unto him and the stranger die this Prieâ—â— hath no right to his robberie which is under his hand but it goeth out from under his hand to all his brethren the priests the sonnes of the custodie that is which serve in that ward Maimony treat of Robberie c. chap. 8. sect 4. 9. ramme of 〈…〉 ments whereby atonement was made for him with God by the Priest whereof see Levit. 6. 6 7. Here also they say the trespasse offering is not offered untill hee that hath done the robberie have restored the principall to the owners or to the Priests of he have robbed a stranger that hath no heires If hee have given the principall and offred his trespaâ—â—â—-offring atonement is made for him and the fiâ—t part hindreth not the atonement and he is bound to give the fift part after the atonement Maimony treaâ— of Robberie chap. 8. sect 13. Vers. 9. heave-offring or oblation in Chaldee separation or separated thing of all or with all the holy things according to which sense the Greeke translateth and all the hallowed things So in Ezek. 44. 30. the first of all the first fruits of all things and every heave-offring of all of all your heave-offrings shall be the Priests and the first of your dough shall ye give unto the Priest that he may cause the blessing to rest in thine house shall bring neare or shall offer to the Priest and so unto God by him therefore the Greeke translateth shall â—ffeâ— to the Lord to the priest to him shall it be Of the gifts which God appointed to the Priests see Num. 18. In that the Lords offrings were given to the Priest it figured that all things were given of the Father unto Christ whom he hath made heire of all things Heb. 1. 2. And it taught the people their duty for the maintaining of his ministers Mal. 3. 8 9 10. 1 Cor. 9. 13 14. Vers. 10. shall be his that is shall be the priests as in Ezek. 44. 30. Vers. 12. Any man Hebr. man man that is who-soever This is the third Law for the sanctification of the church in a case of sinne suspected and not manifest which God would have to bee looked unto and purged goe aside to wit from him to another man and commit adulterie A figuraâ—ive speech taken from going aside out of the right way so in Prov. 7. 25. transgresse diâ—â—oyally and unfaithfully as the Hebrew Magâ—â—al signifieth Levit. 5. 15. The Greeke transâ—â—eth it 〈◊〉 the Chaldee deale falsly Vers. 13. Aman in Greeke any meaning a 〈…〉 her man besides her husband from the eâ—es that is from the knowledge Of the way of an a 〈…〉 s woman it is said She eateth and wipeth â—er mouth and saith I have done no wickednesse Prev 30. 20. hath â—id her selfe or hath been 〈◊〉 hath been in secret meaning either that she hath dissembled her iniquitie or hath beene in a secret place with some other man wherby she may justly be suspected and her husband hath cause to be jealous In this latter sense the Hebrewes understand it and make it the ground of the Law following for her tryall They say The jealousie spoken of in the Law Num. 5. 14. is when the man hath said unto his wife before witnesses bee not in secret with such a man The hiding or secrecie spoken of iâ— Num. 5. 13. is when she hath beene in secret with that man touching whom he hath said unto her before two witnesses be not in secret with him if shee hath staied with him so long as till she might bee desiled then it is unlawfull for her husband to company with her untill she hath drunke of the bitter water and the thing be tried And at such time as there is â—o water for her that goeth aside to drinke she is unlawfull for him for ever and is put away from him without a bill of dowry If hee be jealous of her for two at once and have said unto her bee not in secret with such and such if she have beene in secret with them two together and taried so long as till she might be defiled though they were both her brethren or her father and her brother she is unlawfull for her husband untill she have drunke If hee have said unto â—er before two speake not with such a man this is not jealousie yea though shee have beene in secret with him by testimony of witnesses and taried till shee might be defiled shee is not unlawfull for her husband neither doth she drinke for this jealousie Likewise if hee have said unto her bee not in secret with him and â—he be seene speaking with him this is not to be in secret neither is she unlawfull for her husband neither is she to drinke Also if there have not been jealousie before though two doe come and testisy shee was in secret with this man and taried till shee might be defiled she is not unlawfull for her husband neither is she to drinke If he have beene jealous of her before two witnesses and he hath seene her in secret with him touching whom he was jealous and that shee 〈◊〉 till she might be defiled loe she is unlawfull for 〈◊〉 husband and is put from him and hee shall give a 〈◊〉 of â—â—wrie for â—e cannot cause her to drinke upon 〈◊〉 owne mouth or testimony Maimony in Misn. 〈◊〉 in Sotah chap. 1. sect 1 8. These and the like cautions they put concerning this law some of which seeme to be uncertaine traditions 〈…〉 sse that
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
directed and perfected The word noteth the ordering perfecting and fast stablishing of any thing and his way or thus to wit whose way he delighteth or affecteth So Gedeon his house Iudg. 8. 27. for Gedeon to wit or that is to say his house Vers. 24. shall fall to wit into sinne by occasion or infirmitie Gal. 6. 1. or into affliction and trouble Mic. 7. 9. Thus the Chaldeâ— expoundeth it if he fall into sicknesse he shall not die For the just man falleth seven times and riseth againe Prov. 24. 16. upholdeth his hand and consequently raiseth him up A like phrase is of strengthing the hand Isa 8. 11. 1 Sam. 23. 16. Vers. 26. his seed that is his children or posterity are in the blessing or are appointed to the blessing as the heires thereof Gen. 28. 4. 1 Pet. 3. 9. and have still abundance though they give to others For the blessing of the Lord maketh rich Prov. 10. 22. And there is that scattereth and is more increased Prov. 11. 24. Vers. 27. dwell for ever that is thou shalt dwell as vers 3. The like promise is in Ier. 7. 5 7. V. 28. 〈◊〉 cut off a like judgmeÌ„t is in Iob 18. 19. He shall have neither son nor nephew among his people nor any posteritie in his dwellings See also Psal. 21. 11. and 109. 13. and the contrary Psal. 102. 29. Vers. 30. will meditate usually meditateth that is resoundeth uttereth as Psal. 35. 28. Vers. 31. in his heart so God commanded Deut. 6. 6. and there hath he promised to write his law Hebr. 8. 10. See also Psal. 40. 9. Isa. 51. 7. it shall not stagger understand his foot shall not stagger or faulter Iob 12. 5. Or any one of his steps or feet shall not stagger or slide Vers. 33. condemne him for wicked make or pronounce him wicked that is condemne him Opposed to justifying so Psal. 94. 21. Iob 9. 20. Vers. 35. daunting terrible sorely dismaying others with his terrour in Greeke lifted very high See Psal. 10. 18. spreading bare making bare that is thrusting forth and shewing himselfe greene that is fresh and flourishing as Dan. 4 1. It is not meant for colour onely but for juice and vigour So Psal. 52. 10. selfe-growing lawrell a tree that groweth in his naturall place which commonly sprout and thrive better than such as are removed to another soile therefore the Greeke explaineth it as the Cedars of Lebanon Vers. 37. the after end or the last or the posteritie This word is sometimes used for the end as Deut. 11. 12. and 32. 20. 29. Ier. 29. 11. sometime for posteritie of children left behinde as Ps. 109. 13. Dan. 11. 4. And thus it may be understood here specially in the verse following The Greeke translateth there is a remnant to the peaceable man Vers. 40. in him Chaldee in his word PSAL. XXXVIII David in sore afflictions intreateth God not to bee angry with him 5 complaineth of his sinnes and chastisements 11 of his owne weaknesse 12 of his friends forsaking him 13 and his enemies malice 16 yet his faith is in God whose helpe hee desireth A Psalme of David for to record IEhovah rebuke me not in thy fervent anger neither chastise me in thy wrathfull heat For thy arrowes are stucke in me and thou lettest downe thy hand upon me No soundnesse is in my flesh because of thy angry threat no peace is in my bones because of my sinne For my iniquities are gone over my head as a heavie burden they are too heavie for me My stripes do stinke are putrified because of my foolishnesse I am crooked I am bowed downe very vehemently all the day I walke sad For my flankes are full of parching and there is no soundnesse in my flesh I am weakned and crushed very sore I roare out for the groaning of my heart Lord before thee is all my desire and my sighing is not hid from thee My heart panteth my able strength forsaketh me and the light of mine eyes even they are not with mee My lovers and my nearest friends stand from before my stroke and my neighbours stand a farre off And they that seeke my soule set snares and they that seeke my evill speake wofull evils and all the day they meditate deceits And I as a deafe man heare not and as a mute man openeth not his mouth And I am as a man which heareth not and in whose mouth are no reproofes Because for thee Iehovah I doe hopefully wait thou wilt answer O Lord my God For I said lest they rejoyce at me and when my foot is moved doe magnifie against me For I am ready to halting and my paine is before me continually For I doe declare my iniquitie I am carefull for my sinne And my enemies are alive mighty and multiplied are they that hate mee falsly And they that repay evill for good are my adversaries for that I follow good Forsake me not Iehovah my God be not farre off from me Hasten to my helpe Lord my salvation Annotations FOr to record or to cause remembrance for commemoration to wit of Davids troubles as Psal. 132. 1. and of Gods mercies deliverances and praisâ—s for the same as Isa. 63. 7. The like title is of the 70 Psalme David appointed before the Arke singers of the Levites for to record and to confesse and to praise Iehovah the God of Israel 1 Chron. 16. 4. The Greeke addeth to the title A Psalme of David for remembrance concerning the Sabbath Vers. 2. neither Hebr. and where the word not is againe to be repeated as is noted Psal. 9. 19. and as is expressed Psal. 6. 2. where the like prayer is made Vers. 3. thy arrowes so Iob saith the arrowes of the Almighty are in me the venome whereof drinketh up my spirit Iob 6. 4. Arrowes are sicknesses or plagues of body or mind Psal. 18. 15. and 91. 5. thy hand in Chaldee the stroke of thy hand Vers. 4. no soundnesse or there is nothing sound or whole So Esai 1. 6. angry throat or detestation indignation See Psal. 7. 12. Vers. 6. my stripes or skarres properly such sore marks wounds or stripes as wherin the bloud and humours are gathered and doe appeare after beating named in English wailes foolishnesse The Hebrew svveleth meaneth rash and unadvised folly through want of prudencie Therefore though commonly in Greeke it is turned imprudencie yet sometime it is called unadvised rashnesse Prov. 14. 17. and Aevil the Foole is named rash or heady Prov. 10. 14. And by foolishnesse is meant usually viciousnesse or sinne and is so expressed by the Greekes Prov. 13. 16. and 15. 2. and 26. 11. and our Saviour numbreth foolishnesse among other evils that defile a man Marke 7. 22. Vers. 7. sad mournfully See Psal. 35. 14. Vers. 8. my flancks or loines parching or burning rosting so elsewhere he complaineth of the burning of his bones Psal. 102. 4. and so the Chaldee Paraphrast here taketh this word which may also
feast which was thrise in the yeare 1 at the Passeover 2 at Pentecost and 3 at the feast of Tabernacles Deut. 16. 26. of which last some understand this festivitie Ceseh as having the name of covering in boothes others of the covering that is the change of the moone when it is hid by the Sunne feast or daunce see Psal. 42. 5. This may be meant of all feasts or in speciall of the feast of blowing trumpets in the first day of the seventh moneth Levit. 23. 24. or of the Passeover as after verse 6. Vers. 5. a judgement that is a rite or ordinance made by God and a duty to be performed to him So judgement is for dutie Deut. 18. 3. Vers. 6. in Ioseph among the posteritie of Ioseph and the other tribes of Israel Ioseph is named as principall having the birth-right 1 Chron. 5. 1 2. So Psal. 80. 2. from the land so the Greeke turneth it the Hebrew ghnal being here for meghnal the same that min from as 2 Chro. 33. 8. with 2 King 21. 8. Zach. 4. 3. At their going out of Egypt the feast of the Passeover was appointed Exod. 12. after in the wildernesse the other feasts Levit. 23. or we may read it against the land viz. to destroy it and the first-borne Exod. 11. 4 5. The Chaldee applieth this to Ioseph when hee went out of prison and ruled over the land of Egypt I heard a language Hebr. a lip used for the speech or language as Gen. 11. 1. Vers. 7. from the burden that is burdens wherewith they were vexed in Egypt making bricks building cities c. Exod. 1. 11. and 5. 4 5 7 8. basket or pot such vessels as wherein they carried straw mortar bricke c. Vers. 8. Thou calledst Israel having left Egypt Pharaoh with his host pursued them and they were sore afraid and cried to the Lord Exo. 14. 10 15. secret place of thunder out of the blacke cloud wherewith God guided and protected Israel but with thunder raine c. dismayed the Egyptians Exod. 14. 19 20 24 25. See also Psal. 77. 18 19. of Meribah that is of Strife so named because Israel there strove with Moses and almost stonied him Ex. 17. 1 2 3 4 7. There God proved theÌ„ to know what was in their heart whether they would keep his commandements or no Deut. 8. 2. Exod. 15. 25. and there they proved God Ps. 95. 9. Vers. 9. testifie or protest take to witnesse namely the heavens and earth c. as Deut. 31. 28. and 32. 1 46. and 30. 19. and deeply charge thee Compare herewith Exod. 19. 3 4 5 c. and 20. 22 23. Ier. 11. 7 8 8. V. 11. open wide that is speake and aske freely This sentence our Saviour openeth thus If yee abide in mâ— and my words abide in you aske what ye will and it shall be done to you Ioh. 15. 7. and the Apostle thus Whatsoever we aske of God we receive of him because wee keepe his commandements c. 1 Ioh. 3. 22. The Chaldee expoundeth it Open thy mouth to the words of the law and I will fill it with all good Vers. 12. not well affected had no will or good inclination which they shewed presently after the giving of the Law by making themselves gods of gold and by their continuall rebellions afterward Exod. 32. 1 31. Vers. 13. perverse intendment or stubborne opinion writhing and obstinate intention which they looked after in their erroneous heart This word is taken from Deut. 29. 19. and after often objected to them by Ieremie Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. And this is noted for a judgement of God when he suffereth people to walke in their owne wayes Act. 14. 16. Vers. 15. humbled and so have given them rest from their enemies as in 1 Chron. 17. 10. compared with 2 Sam. 7. 11. Vers. 16. falsly denied or fainedly submitted see Psal. 18. 45. and 66. 3. their time if this be referred to the enemies it is meant their time of distresse as Ps. 10. 1. and 31. 16. so time is used Ier. 27. 7. Isa. 13. 22. if to Gods people it meaneth their continued setled state which the Chaldee translateth their strength Vers. 17. fed him that is his people verse 14. fat of wheat the principall or flower of corne so Deut. 32. 14. Psal. 147. 14. out of the rocke out of which God had made his people sucke honey and oile Deut. 32. 13. Spiritually the Rocke is Christ 1 Cor. 10. 4. the honey is the gracious words that flow from him sweetnes to the soule and health to the bones Prov. 16. 24. Psal. 19. 11. Song 4. 11. PSAL. LXXXII An exhortation to the Iudges and reproofe of their negligence A Psalme of Asaph GOd standeth in the assembly of God he judgeth in the midst of the Gods How long will ye judge injurious evill and accept the faces of the wicked Selah Iudge ye the poore weakling and the fatherlesse justifie the afflicted and the poore Deliver the poore weakling and the needy â—id free out of the hand of the wicked They know not neither will they understand they will walke on in darknesse moved shall be all the foundations of the earth I have said ye are Gods and ye all are sonnes of the most high But surely ye shall die as men and as one of the Princes shall ye fall Rise up O God judge thou the earth for thou shalt inherit in all nations Annotations THe assembly of God that is the assise or session of Magistrates whose office is the ordinance of god Rom. 13. 1 2. Deut. 16. 18. and who are to execute not the judgments of man but of the Lord who is with them in the cause and judgement 2 Chron. 19. 6. Deut 1. 17. in the mids of the Gods that is among the Iudges as the Chaldee translateth or Magistrates v. 6 who in the Law are called Gods Exod. 22. 8 9 28. because the word of God was given to them Ioh. 10. 34 35. Vers. 2. How long c. Thus God by his Prophet judgeth and reproveth the Gods or Iudges for unrighteous judgement The Chaldee addeth How long ye wicked will ye judge c. accept the faces respect the persons lift up admire honour or favour the faces a thing forbidden both concerning rich and poore Deut. 1. 17. and 16. 19. Lev. 19. 15. Prov. 18. 5. Lam. 2. 1 9. Vers. 3. Iudge ye that is defend deliver see Psal. 43. 1. Esa. 1. 17. justifie that is doe justice as 2 Sam. 15. 4. and acquit or absolve him his cause being right Deut. 25. 1. Ier. 22. 3. Vers. 5. They know not The Iudges are ignorant of their dutie Mic. 3. 1. Ier. 10. 21. Prov. 29. 7. The Chaldee paraphraseth The are not wise to doe good and they understand not the Law they will walke on that is continue wilfully ignorant and sinfull in perverting justice Mic. 3. 9. To walke in darknesse is
to shine upon thy servant and learne mee thy statutes 136. Rivers of waters runne downe mine eyes because they observe not thy law 137. Iust art thou Iehovah and righteous thy judgements 138. Thou hast commanded the justice of thy testimonies and faithfulnesse vehemently 139. My zeale suppresseth me because my distressers have forgotten thy words 140. Thy saying is fined vehemently and thy servant loveth it 141. I am small and despised thy precepts I have not forgotten 142. Thy justice is a justice for ever and thy law is the truth 143. Distresse and anguish have found me thy commandements are my delights 144. The justice of thy testimonies is for ever make me to understand that I may live 145. I have called with the whole heart answer me Iehovah I will keepe thy statutes 146. I have called upon thee save thou me and I wâ—l observe thy testimonies 147. I have prevented in the twilight and cried I hopefully waited for thy word 148. Mine eyes have prevented the night-watches to meditate in thy saying 149. Heare my voice according to thy mercy Iehovah according to thy judgement quicken thou me 150. They draw neare that follow after a mischievous purpose they are farre off from thy law 151. Neare art thou Iehovah and all thy commandements are truth 152. Of old I have knowne of thy testimonies that thou hast founded them forever 153. See mine affliction and release me for I have not forgotten thy law 154. Plead my plea and redeeme mee according to thy saying quicken thou me 155. Salvation is farre from the wicked because they seeke not thy statutes 156. Thy tender mercies are many O Iehovah according to thy judgements quicken thou me 157. Many are my persecutors and my distressers from thy testimonies I have not declined 158. I saw unfaithfull transgressours and was grieved for that they observed not thy saying 159. See that I love thy precepts Iehovah according to thy mercy quicken thou me 160. The beginning of thy word is truth and for ever is every judgement of thy justice 161. Princes have persecuted me without cause for thy word mine heart doth stand in awe 162. I am joyfull for thy saying as one that findeth much spoile 163. Falsehood I hate and I abhorre thy law I doe love 164. Seven times in a day doe I praise thee for the judgements of thy justice 165. Much peace is to them that love thy law and to them is no stumbling-blocke 166. I have hoped for thy salvation Iehovah and have done thy commandements 167. My soule hath observed thy testimonies and I love them vehemently 168. I have observed thy precepts and thy testimonies for all my wayes are before thee 169. Let my shouting crie come neare before thee Iehovah according to thy word give thou me understanding 170. Let my supplication for grace come before thee according to thy saying deliver thou mee 171. My lips shal utter praise when thou hast learned mee thy statutes 172. My tongue shall resound thy saying for all thy commandements are justice 173. Let thine hand be to helpe me for I have chosen thy precepts 174. I have longed for thy salvation Iehovah and thy law is my delights 175. Let my soule live that it may praise thee and let thy judgments help me 176. I have strayed like a lost sheepe seeke thou thy servant for I have not forgotten thy commandements Annotations PErfect in way intire or unblemished in their state or conversation See Ezek. 28. 15. Psalm 1. 1. Vers. 2. seeke him with hope and trust as the word also importeth Esay 11. 10. with Rom. 15. 12. See also Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. The Chaldee translateth seeke his doctrine Vers. 3. Also they c. the Greeke turneth it thus For not they that worke iniquitie doe walke in his wayes Vers. 4. to be observed or for men to observe See the notes on Psal. 36. 3. Vers. 5. O that or My wishes are that c. The Chaldee expounds it It is good for me that I have directed my waies Vers. 8. very much or unto vehemencie vehemently that is utterly a like prayer is against Gods anger Esay 64. 9. Or it may here have reference to the former I will keepe thy statutes with vehemencie if thou forsake me not Vers. 10. let me not wander oâ— make mee not to erre in Greeke repell me not Vers. 14. as above as that which is superiour to all riches or as for all abundant wealth Vers. 16. delight or solace recreate my selfe Vers. 18. Vncover or unveile that I may or and I shall so after in this and other Psalmes often See Psal. 43. 4. Vers. 19. in the earth or in the land See Psal. 39. 13. Vers. 20. sor desire or with desiring or to desire as the Greeke saith my soule coveteth to desire A like forme of the Hebrew word is in Ierem. 31. 12. Vers. 23. spake or talked of me spake largely and freely See the word in this forme Ezek. 33. 30. Vers. 24. men of my counsell that is my counsellours they with whom I consult So in Esay 40. 13. man of his counsell is turned in Greeke Sumboâ—los Rom. 11. 34. that is Counsellour Vers. 25. quicken me or spare my life as Ios. 9. 15. Vers. 26. answeredst me which the Chaldee expoundeth acceptedst my prayer Vers. 27. and I will or that I may as vers 18. and 33. Vers. 28. droppeth to wit teares that is weepeth as Iob 16. 20. raise up or confirme stablish as vers 38. and 106. Vers. 30. of faithfulnesse or faith that is a sure and faithfull way proposed to wit before me as Psal. 16. 8. Vers. 32. inlarge that is amplifie and increase with wisdome as 1 King 4. 29. as to want an heart is to be foolish Prov. 9. 4. or with comfort as Isa. 60. 5. or love as 2 Cor. 6. 11. Vers. 33. to the end Greeke continually some turne it for rewards as after the Greeke doth vers 112. The Hebrew properly is the heele or foot-sole figuratively the end and sometime reward see Psal. 19. 12. that I may or and I shall keepe c. So vers 34. Vers. 37. Turne away or Make passe transferre so vers 39. from seeing or that they see not Psal. 69. 24. and 66. 18. Vers. 38. Confirme or raise up that is performe and doe it as 2 Sam. 7. 25. and that continually as Deut. 27. 26. with Gal. 3. 10. So to confirme words 2 King 23. 3. is â—o doe them 2 Chron. 34. 31. which that is which servant is given or addicted to thy feare or which word is given for the feare of thee that thou mayest be feared Vers. 41. come that is be performed as Iudg. 13. 12. Vers. 42. answer Hebr. answer him word that is returne him answer as this phrase importeth 2 Sam. â—4 13. 1 King 20. 9. and 12. 16. so Prov. 27. 11. Or answer him the matter Vers. 43. very much or unto vehemencie vehemently as
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
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
Exod. 10. 28. And such is the end of the ministery of Moses law unto all hard hearted sinners Rom. 2. 5. and 4. 15. Vnto this we may apply that saying of Paul By faith Moses for sooke Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. Vers. 10. made strong that is as the Greeke expoundeth it hardned Herein the unsearchablenesse of Gods judgements is to be considered for as those whom he loveth he loveth unto the end Ioh. 13. 1. and putteth his feare in their hearts that they shall not depart from him Ierem. 32. 40. so the wicked whom his soule hateth Psal. 11. 5. he hardneth their heart from his feare Esay 63. 17. that though hee doe many miracles before them yet they beleeve not neither can they beleeve because hee hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and he should heale them Ioh. 12. 37. 39. 40. So after their hardnesse and impenitent heart they treasure up unto themselves wrath against the day of wrath Rom. 2. 5. and God willing to shew wrath to make his power knowne endureth with much long-suffering the vessels of wrath fitted to destruction Rom. 9. 22. Of which Pharaoh is a most memorable example appointed of God for this that hee might shew his power in him and that Gods name might bee declared throughout all the earth Exodus 9. 16. Romanes 9. 17. CHAP. XII 1. The moneth wherein Israel went out of Egypt is made the first moneth 3 A commandement to prepare a Lambe for the Passeover 11 The manner of eating the Passeover 15 Unlevened bread must be eaten seven daies 22 The blood of the Lamb must be sprinckled on the doore posts 29 All the First-borne of Egypt are slaine 31 The Israelites are driven out of the land 35. They spoile the Egyptians 37 They journey to Succoth 43 The ordinance of the Passeover and who they are that may eat the same AND Iehovah said unto Moses and unto Aaron in the land of Egypt saying This moneth shall be unto you the head of moneths it shall be unto you the first of the moneths of the yeere Speake yee unto all the congregation of Israel saying in the tenth of this moneth That they take to them every man a lambe according to the house of their fathers a lambe for an house And if the house be too little to be for a lambe then shall he and his neighbour the next unto his house take according to the number of the soules euery man according to his eating yee shall make your count for the lambe A lambe perfect a male of the first yeere shall it be to you yee shall take it of the sheepe or of the goates And it shall be by you kept up untill the fourteenth day of this moneth the whole Church of the congregation of Israel shall kill it between the two evenings And they shall take of the blood and give it upon the two side-posts and upon the upper doore-post upon the houses wherein they shall eat it And they shall eat the flesh in that night rost with fire and with unlevened cakes and with bitter herbs they shall eate it Yee shall not eat of it raw or sodden at all in water but rost with fire the head thereof with the legs thereof and with the purtenance thereof And yee shall not let ought remaine of it untill the morning and that which remaineth of it untill the morning ye shall burne with fire And thus shall yee eat it with your loynes girded your shooes on your feet and your staffe in your hand and ye shall eat it in hast it is Iehovahs Passeover And I will passe through the land of Egypt in this night and will smite every first-borne in the land of Egypt from man even unto beast and against all the gods of Egypt will I doe judgements I Iehovah And the blood shall bee to you for a signe upon the houses where you are and I will see the blood and will passe over you and the plague shall not bee upon you to destruction when I smite the land of Egypt And this day shall bee unto you for a memoriall and ye shall festivally keepe it a feast to Iehovah throughout your generations shall ye festivally keepe it by an everlasting statute Seven daies shall ye eat unlevened cakes even in the first day ye shall cause the old leven to cease out of your houses for whosoever eateth levened bread even that soule shal be cut off from Israel from the first day untill the seventh day And in the first day there shall be unto you a convocation of holinesse and in the seventh day a convocation of holinesse not any worke shall bee done in them but that which shall be eaten of every soule that onely shall bee done of you And ye shall observe the feast of unlevened cakes for in this selfe-same day have I brought forth your armies out of the land of Egypt and yee shall observe this day throughout your generations by an everlasting statute In the first moneth in the fourteenth day of the moneth at the evening ye shall eat unlevened cakes untill the one and twentieth day of the moneth at the evening Seven daies old leven shall not be found in your houses for whosoever eateth that which is levened even that soule shall be cut off from the congregation of Israel be he of the stranger or of the home-borne of the land Any levened thing ye shall not eat in all your habitations yee shall eat unlevened cakes And Moses called for all the Elders of Israel and said unto them Draw out and take to you lambes according to your families and kill the Passeover And ye shall take a bunch of hyssope and dip it in the blood that is in the bason and strike on the upper doore-post and on the two side-posts with the blood that is in the bason and you yee shall not goe forth any man out of the doore of his house untill the morning For Iehovah will passe through to smite the Egyptians and will see the blood on the upper doore-post and on the two side-posts and Iehovah will passe over the doore and will not give the destroyer to come in unto your houses to smite And yee shall observe this thing for a statute to thee and to thy sonnes for ever And it shall be when ye are come in unto the land which Iehovah will give you even as hee hath spoken then yee shall keepe this service And it shall be when your sonnes shall say unto you What is this service to you Then ye shall say It is the sacrifice of the Passeover to Iehovah who passed over the houses of the sonnes of Israel in Egypt when hee smote the Egyptians and delivered our houses And the people bended downe the head and bowed themselves And the
the blessings hee nameth the people vers 12. but now for the curse hee mentioneth not the people but implieth them onely as if hee were Ioth to name them for such misery Ebal in Greeke Gaibal this is reported to be neare to mount Gerizzim but northward and Gerizzim towards the South which is the right side of the world Psal. 89. 13. if so they were it foreshewed the blessings which should be pronounced to those which at the last day shall stand on the right hand and the curses upon those on the left Mat. 25. 33 34. 41. The manner of performing this Law is recorded by the Hebrewes thus Six tribes went up towards the top of mount Gerizzim and six tribes went up towards the top of mount Ebal and the Priests and Levites and the Arke stood beneath in the middest The Priests were round about the Arke and the Levites about the Priests and all Israel on this side and on that as it is written And all Israel and their Elders and Officers and their Iudges stood on this side the Arke and on that side before the Priests the Levites which bare the Arke of the Covenant of the Lord as well the stranger as hee that was borne among them halfe of them over against mount Gerizzim and halfe of them over against mount Ebal Ios. 8. 33. They turned their faces towards mount Gerizzim and pronounced the blessing Blessed be the man that maketh no graven or molten image and those on the one side and those on the other answered Amen They turned their faces towards mount Ebal and pronounced the curse Cursed bee the man that maketh a graven or a molten Image c. and those on the one side those on the other answered Amen till they had finished the blessings and the curses And afterwards they brought stones and built an Altar c. Thalmud Bab. in Sotah chap. 7. Reuben he was the eldest of all Iakobs sonnes by Lea the free woman Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie Gen. 49. 3 4. so here hee is taken from his brethren to be among the handmaids sonnes and set on the mount for the curses one of which was this CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE c. vers 20. so the memory of his sinne remained to his posteritie in speciall manner Gad and Aser the sonnes of Zilpah Leahs handmaid Gen. 30. 10 11 12 13. Zabulon the sixt and youngest of all Leahs sonnes Gen. 30. 20. and because there were to be six tribes on this mount two must bee taken of the free womans sonnes and God tooke none of Rachels but the eldest and youngest of Leahs Dan and Naphtali the two sons of Bilhah Rachels handmaid Gen. 30. 4 5 6 7 8. Vers. 14. the Levites that is some of the Priests the Levites Ios. 8. 33. their office was to teach Iakob Gods judgements and Israel his Law Deut. 33. 10. and as the solemne blessing was by the Levites usually Deut. 10. 8. so here the curses were by them pronounced to the people shall answer that is speake or pronounce Answering is often used for the beginning of a speech as in Iob 3. 2. to all the men or to every man the Greeke saith to all Israel Vers. 15. Cursed It was commanded that the blessing should be put upon mount Gerizzim Deâ—â— 11. 29. and so in the fulfilling of this precept Iosua read as well the blessings as the curses Ios. 8. 34. But the chiefe end of this ordinance was to teach that so many as are of the works of the Law are under the curse as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud and the like is in the Ierusalemy Thargum upon this place saying They turned their faces towards mount Gerizzim and opened their mouth with blessing Blessed be the man that maketh not any image or figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it not in a secret place They turned their faces towards mount Ebal and said Cursed be the man which maketh an image or a figure or any similitude which is hatefull and abominable before the Lord the worke of the hands of the sonne of man and putteth it in a secret place and all the people these on the one side and these on the other side answered and said Amen Cursing is both in words and deeds and implieth both the withholding of all good things and the inflicting of all evill especially of eternall damnation and torment Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man that is every one as Paul expoundeth the last of these curses Gal. 3. 10. teaching us to understand the like of all graven the Chaldee and Thargum Ierusalemie interpret it Tselem an image under gravon and molten images all other like humane inventions are implied as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table an abomination to or the abomination of Iehovah that is which he greatly abhorreth Hereupon Images and Idols are often called Abominations 2 King 23. 13. Esai 44. 19. Ezek. 7. 20. the craftsman or artificer implying all devices of the most wise and prudent which make Idolls according to their owne understanding Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie 1 Chron. 29. 5. but when they leave the word of God and follow their owne inventions their worke is cursed and condemned Ier. 10. 3. 9. Esai 40. 18. 20. Hos. 8. 6. a secret place so that not open idolatrie onely but the most secret is execrable though it be even in the heart see Ezek. 8. 12. Psal. 44. 20 21. Amen or So bee it as the Greeke translateth it A confirmation of the curse with their owne mouths desiring that it might be and beleeving that it should bee see Num. 5. 22. The Hebrewes say of Blessing Whosoever answereth Amen after him that blesseth he is as he that blesseth Maim in Misneh treat of Blessings chap. 1. sect 11. The same is to be thought of saying Amen after all these curses Vers. 16. setteth light by or as the Greeke hath dishonoureth see the Annotations on Exod. 20. 12. Vers. 17. limit or land marke border against which the Law was before given in Deut. 19. 14. Vers. 18. blinde to erre or to goe astray They that see ought to be eyes to the blinde Iob 29. 15. and are forbidden to put a stumbling blocke before them Lev. 19. 14. much more to seduce them from the right way for they that are proud and erre from Gods commandements are cursed Psal. 119. 21. how much more if they cause others to errâ—â— He that causeth the righteous to go astray in an evill way shall fall himselfe into his owne pit Prov. 28. 10. Vers. 19. wresteth or perverteth
turneth aside See the Law concerning this in Deut. 24. 17. Vers. 20. fathers wife of this and the rest that follow see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh God causeth divers curses to be pronounced against this sin the more to deterre men from following the same in any sort Vers. 24. smiteth this word is used sometime for slaying or killing as Deut. 1. 4. and 13. 15. sometime for wounding only Zach. 13. 6. or chastising Deut 28. 27 28. sometime for smiting with the fist of wickednesse Esai 58. 4. or with the tongue Ier. 18. 18. in secret the Greeke expoundeth it by guile Vers. 25. a reward a bribe or gift as the Greeke translateth it gifts and this is the Magistrates sin Deut. 16. 19. and was found in Israel as Mic. 3. 11. The heads thereof judge for bribes to smite in Chaldee to kill a soule that is a person the bloud of an innocent or as the Greeke expoundeth it of innocent bloud which is an effect of briberie as in Ezek. 22. 12. In thee have they taken bribes to shed bloud Vers. 26. Cursed be he the Greeke translateth Cursed be every man and so the Apostle alleageth it Gal. 3. 10. where he giveth this doctrine So many as are of the works of the Law are under the curse that whiles men doe the Law outwardly yet are they cursed by the Law as being privie transgressors for the Law is spirituall but men are carnall sold under sinne Rom. 7. 9 14. confirmeth not or stablisheth not which the Greeke and our Apostle in Gal. 3. 10. expound continueth not For when the just man turneth away from his justices and committeth iniquitie c. all his justice that he hath done shal not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words in Greeke all the words see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law to doe them this is an exposition of the former word confirmeth and sometime the one is put for the other as to confirme the words of this covenant 2 King 23. 3. for which another Prophet saith to doe the words 2 Chron. 34. 31. For not the hearers of the Law are just before God but the doers of the Law shall be justified Rom. 2. 13. And for asmuch as there is not a just man upon earth that doth good and sinneth not Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight Rom. 3. 20. that the Apostle rightly gathereth as many as are of the works of the Law are under the curse Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ who hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 24. 13. CHAP. XXVIII 1 Vpon condition of observing and doing all Gods commandements hee promiseth many blessings earthly and heavenly 15 But for disobedience he threatneth manifold curses plagues and miseries ANd it shall be if hearkening thou shalt hearken unto the voice of Iehovah thy God to observe to doe all his commandements which I command thee this day that Iehovah thy God will give thee to bee high above all the nations of the earth And all these blessings shall come upon thee and overtake thee if thou shalt hearken unto the voice of Iehovah thy God Blessed shalt thou be in the city and blessed shalt thou be in the field Blessed shall be the fruit of thy wombe and the fruit of thy ground and the fruit of thy cattell the increase of thy kine and the flockes of thy sheepe Blessed shall be thy basket and thy dough trough Blessed shalt thou be when thou commest in and blessed shalt thou be when thou goest out Iehovah will give thine enemies that rise up against thee to be smitten before thy face they shall come out against thee one way and flie before thee seven waies Iehovah will command the blessing to be with thee in thy store-houses and in all that thou settest thine hand unto and he will blesse thee in the Land which Iehovah thy God giveth unto thee Iehovah will stablish thee unto him selfe for an holy people as hee hath sworne unto thee if thou shalt keepe the commandements of Iehovah thy God and walke in his waies And all peoples of the earth shall see that the name of Iehovah is called upon thee and they shall bee afraid of thee And Iehovah will make thee plenteous in good things in the fruit of thy wombe and in the fruit of thy cattell and in the fruit of thy ground in the land which Iehovah sware unto thy fathers to give unto thee Iehovah will open unto thee his good treasure the heavens to give the raine of thy land in his season and to blesse all the worke of thine hand and thou shalt lend unto many nations and thou shalt not borrow And Iehovah will give thee to be the head and not the taile and thou shalt bee above only and shalt not be beneath if thou hearken unto the commandements of Iehovah thy God which I command thee this day to observe and to doe And thou shalt not goe aside from any of the words which I command you this day to the right hand or to the left to goe after other gods to serve them And it shall bee if thou wilt not hearken unto the voice of Iehovah thy God to observe to doe all his commandements and his statutes which I command thee this day that all these curses shal come upon thee and overtake thee Cursed shalt thou be in the citie and cursed shalt thou be in the field Cursed shall be thy basket and thy dough-trough Cursed shall be the fruit of thy wombe and the fruit of thy ground the increase of thy kine and the flockes of thy sheepe Cursed shalt thou bee when thou commest in and cursed shalt thou be when thou goest out Iehovah will send upon thee a curse vexation and rebuke in all that thou settest thine hand unto which thou wouldest doe untill thou bee destroyed and untill thou perish quickly because of the evill of thy doings for that thou hast forsaken mee Iehovah will make the pestilence cleave unto thee untill he have consumed thee from off the land whither thou goest to possesse it Iehovah will smite thee with the consumption and with the burning-ague and with an inflammation and with an extreme burning and with the sword and with blasting and with meldew and they shall pursue thee untill thou perish And thy heavens which are over thine head shall be brasse and the earth which is under thee shall be iron Iehovah will give the raine of thy land to be