Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refârence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâeth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
blessings were blessings that had an eternall foundation and had no end of them either in this world or in the world to come as it is written And God almightie blesse thee Gen. 28. 3. 4. and addeth moreover unto him the blessing of Abraham Pirkei R. Eliezer ch 35. Vers. 2 Padan Aram or Mesopotamia as the Greeke turneth it so vers 5. 6. c. see the notes on Gen. 25. 20. a wife The like care Abraham tooke to provide a wife for Isaak Gen. 24. But there servants were sent with camels and store of good things here the son himselfe is sent on foot in poore estate with his staffe Gen. 32. 10. to serve for a wife Hos. 12. 12. So great was the triall of Iakobs faith in this his pilgrimage greater then all his fathers and upon his inheriting of the blessing there followed presently great afflictions Vers. 3. Almighty or Alsufficient see Gen. 17. 1. an assembly or church congregation company that is a multitude of peoples as Ezek. 23 24. I he Greeke translateth it synagogues or assemblies of nations and the Chaldee an assembly of tribes respecting the twelve tribes that came of Iakob Exod. 24. 4. This blessing God promised at Bethel to performe unto Iakob Gen. 48. 3. 4. and 35. 11. Vers. 4. bessing of Abraham which chiefly consisted in redemption froÌ the curse of the law by forgivenesse of sinnes and receiving the promise of the Spirit of the adoption of children and Sanctification through faith in Christ Gal. 3. 13. 14. 9. 29. Rom. 4. 7. 8. 13. c. Here Iakob is made heyre of the blessing so are all true Christians 1 Pet. 3. 9. of thy sojournings wherein thou art a sojourner and pilgrim the land of Canaan see Gen. 17. 8. gave to Abraham to weet by promise of this gift see Gen. 12. 7. and 13. 15. and 15. 7. 18. and 17. 8. Vers. 5. Syrian so the Greeke usually translateth it which the new testament followeth Luk. 4. 27. The Hebrew is the Aramite see Gen 10. 22. Vers. 8. evill that is displeasing grievous so Gen. 48. 17. on the contrary good is for pleasing Gen. 16. 6. 8. Vers. 9. Ismael that is Ismaels family or the Is maelites for Ismael himselfe was now dead Gen. 25. 17. See the notes on Gen. 19. 37. Machalath called also Basemath Gen. 36. 3. he tooke her being of his kinred to please his father though neither according to Gods will nor his fathers So the wicked would seeme to amend one evill by running into another of Nabajoth that is of the same mother that Nebajoth Ismaels eldest sonne was unto his that is besides and unto the two Canaanitish wives which hee already had Gen. 26. 34. so now he had three wives ãâã ãâã ãâã ãâã ãâã Here beginneth the seventh section of Moses law whereof see the annotations on Gen. 6. 9. Which section when it is lesse absolute the Hebr. call Parasha a distinction and signifie it by a threefold P but when it is more full and absolute ãâã ãâã ãâã ãâã ãâã they name it Seder an Order and denote it by a threefold S * ãâã ãâã ãâã ãâã ãâã as in this place Vers. 10. Charan of which place see Gen. 11. 31. It was distant from Beersheba almost 500 English miles And Iakob was now about 77. yeeres of age when hee undertooke this pilgrimage as may be gathered by the historie following and by Gen. 47. 9. Of which journey the prophet after speaketh how Iakob fled into the land of Syria and Israel served for a wise Hos. 12. 12. So the afflictions of the fathers are examples unto the children in all ages even whatsoever is written Rom. 4. 23. 24. and 15. 4. 1 Cor. 10. 11. Of Iakobs age the Rabbines also say Seventy and seven yeeres old was Iakob when he departed from his fathers house Pirkei R. Eliezer ch 35. Vers. 11. he lighted upon or happened met with by Gods providence not of his owne purpose or choise who would have gone further ha dnot night prevented him and made no reckning of this place above any other It was about 48 English miles distant from Beersheba whence Iakob came and from Ierusalem 8. miles northward pillowes or head bolster so in 1 Sam. 26. 7. The Greeke translateth at his head As this pillow of Iakob sheweth his hard distresse for the present in body so Gods appearing and word here revealed manifesteth the comforts and refreshing of the spirit which the faithfull have in their afflictions and pilgrimage Hos. 12. 4. Gen. 35. 7. 2 Cor. 1. 5. See after on vers 18. Vers. 12. dreamed a divine dreame such as in times past God used to speak unto men by Iob 33. 14. 15. Dan. 7. 1. and so hee usually spake unto the Prophets as it is sayd If there bee a Prophet among you I Iehovah will make my selfe knowne unto him in a vision will speake unto him in a dreame Num. 12. 6. See the notes on Gen. 15. 12. ladder representing Christ the sonne of man on whom the Angels of God ascend and descend Ioh. 1. 51. applyed now in speciall to Iakob and his journey as followeth in verse 13. 15. The Hebrew Doctors say The things made knowne to a Prophet by propheticall vision were made knowne unto him by way of parable and immediately the interpretation of the parable was written in his heart and he knew what it was As the Ladder which Iakob our father saw and the Angels ascending and descending on it And that was a parable of the foure monarchies Maimony in Misn. in Iesud hatorah ch 7. S. 3. Other Rabbines also apply this vision to the monarchies in Daniel but our Saviour is the best interpreter Iohn 1. 51. on the earth signifying Christs humane nature and conversing with men Iohn 16. 28. and 17. 4. the heavens signifying Christs heavenly nature and mediation for men with God Heb. 8. 1. and 9. 24. By whom all things are reconciled unto God and both the things in earth and things in heaven are set at peace through the blood of his crosse Col. 1. 20. He is the way no man commeth to the Father but by him Ioh. 14. 6. ascending c. that is looking with desire into the mysteries of Christ 1 Pet. 1. 12. ministring unto him and through him unto his people Mark 1. 13. Heb. 1. 14. and now in speciall guarding Iakob from all perills in his journey Gen. 32. 1. 2. Vers. 13. Iehovah whose providence and grace is towards his in Christ. The Chaldee translateth it the glory of the Lord. God of Abraham c. See Gen. 17. 7. He is not ashamed to be called their God for he hath prepared for them a citie Heb. 11. 16. Hereby also the resurrection of the dead was taught unto Iakob God calling himselfe no lesse the God of Abraham now dead to the world then of Isaak now living for Abraham also was alive unto him Luk 20. 37. 38. to thy seed that is as
sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. ãâã Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten âoe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
Israel every yeere Lev. 23. 42. 43. about 600000 not afeeble person among them Psal. 105. 37. Thus the blessing of God in multiplying Israel was fulfilled Gen. 15. 5. and 46. 3. The word about or as it were is not of doubt or uncertaintie but often affirmeth a thing fully and certainly as is said of the Prophets about 400. men 1 King 22. 6. which another expoundeth Prop ãâ¦ã s 400 men 2 Chron. 18. 5. Vers. 38. mixed people Egyptians and other nations the Chaldee saith many strangers who were moved by Gods works shewed in Egypt to goe out with Israel These afterward fell a lusting and turned away Numb 11. 4. great Hebrew weightie possession see the notes on Gen. 13. 2. Ver. 39. thrust out as was foretold of God Exodus 6. 1. A yeerely remembrance of this their manner of leaving Egypt was by the feast of unlevened cakes Deut. 16. 3. Vers. 40. dwelling or peregrination that is ãâã ãâ¦ã ng as strangers for so the Greek translateth and the Apostle confirmeth ãâã Act. 13. 17. So in Exod. ãâã 15. Also Abraham was said to dwell in Canaan Gen. 13. 12. who yet did but sojourne there as in a strange country Heb. 11. 9. And his dwelling is implyed also here sonnes of Israel these were sojourners with Abram in Canaan in such sense as Lovely and tithes there being yet in the loynes of his father Heb. 7. 9. 10. For thinges done by the fathers doe concerne the children see Psalm 66. 6. Hos. 12. 4. Amos 5. 25. 26. 27. dwelt as strangers that is sojourned in Egypt to which the Gr. addeth and in the land of Cannaan they and their fathers which addition is according to the true sense 430. yeeres These could not be all in Egypt but must be understood of dwelling also in Canaan and Mesopotamia for Kohath sonne of Levi was one that came first into Egypt Gen. 46. 8. 11. helived but 133. yeeres Exod. 6. 18. Amram his sonne the father of Moses lived ãâã 37. yeeres Exod. 6. 20. Moses was but 80. yeeres old when he spake unto Pharaoh for the release of Israel Exod. 7. 7. and after 40. yeeres travell in the wildernesse he died 120. yeers old Deut. 34. 7. so that their dwelling in Egypt was far short of 430. yeers and must needs imply their fathers dwelling also in Canaan even from the promise given to Abraham Gen. 12. 1. 3. 4. 5. And this the Greeke version manifesteth and the Apostle confirmeth when he saith that the Law was 430 yeeres after the covenant that was confirmed before of God in Christ with Abraham Gen. 3. 16. 17. Vers. 41. selfe same Hebrew the body or strength of that day as Gen. 17. 23. The Iew Doctors gathered from this that God brought Israel forth at mid day as hee slew the first-borne of Egypt at mid-night Pirkei R. Eliezer chap. 48. And Moses saith it was with an high hand in the sight of all the Egyptians Numb 33. 3. But for the beginning of their rising up to goe their journey they are said to be brought forth by night Deut. 16. 1. with Num. 3â 30 armies or hosts meaning the tribes of Israel no. see Exod. 6. 26. Vers. 42. of observations that is to bee much and carefully observed of the people Vers. 43. the statute or ordinance in Greeke the law strangers sonne that is paynim or gentile See Gen. 17. 12. This is meant whiles he continued in his unbeleefe as appeareth by vers 48. and so by proportion forbiddeth all such as should forsake the faith and the Chaldee paraphrast translateth it no sonne of Israel that is apostate or falâe the faith shall eate of it So David calleth the persecuting Iewes strangers Psal. 54. 5. and heathens Psal. 59. 6. Also by the Iewes ancient canons it ãâã let the Passeover bee eaten of any Apostata that changed his true religion or any idols ãâã or forâeuer or hired servant Maimony in Korban Pesach ch 9. S. 7. And for uncleane persons it be law forbiddeth such Numb 5. 2. 3. and 9. 6. and â9 â3 Verse 44 height for Hebrew the purchase of silver that is of money or for any price Compare ãâ¦ã sse lae of circumcision Gen. 17. 12. 13. ãâ¦ã shall eate ãâã his voluntary entring ãâ¦ã with Israel and doe time for his cleansing which by proportion with the law Numb 19. 11. was to bee seven daies And so the Iewes observed for any stranger that became a proselyte on the 14. day of the first moneth and was then circumcised and baptised yet they killed not the pascha for him because he might not eate of it at evening for he was as one comming out of the grave having been as Paul saith dead in trespasses and sinnes Ephes. 2. 1. and hee must abide seven dayes and afterward be cleane Maimony in Korban Pesach chap. 6. S. 7. Compare also herewith Num. 31. 19. 24. Ios. 6. 23. Vers. 45. forreiner or sojourner as Gen. 23. 4. one that dwelleth in the land but not his owne that hireth his house or is an in-mate so differing from a stranger who dwelt in another countrey no such nor hired person might eate Such forreiners leaving the worship of idols and other heathenish practises though not circumcised nor joyned to the Church might dwell in the land of Israel even in Priests houses but were restrained from the holy things see Lev. 22. 10. and 25. 6. 45. 47. Such a stranger the Iewes called Ger to shab a so journer among them or a stranger within their gates as Moses speaketh Deut. 14. 21. and he was to submit unto the seven commandements given unto the sonnes of Noe whereof see the notes on Gen. 9. 4. not eat and so by proportion not have communion with the other rites as sprinkling of the blood and the like unlesse he were circumcised ver 48. So the Iewes explained this law If they kill the Passeover for persons circumcised and sprinkle the blood in the name of the circumcised and uncircumcised it is unallowable or abominable for the sprinkling is a weighty matter for it is the roote the principall of the sacrifice Maimony in Korban Pesach ch 2. S. 6. Vers. 46. one house in the same house or roome which the Chaldee translateth in one societie The Iew Doctors explaine it thus Who so eateth of the pasche may not eat but in one societie or in the same company neither may they carie ought thereof out of the societie wherein they eat And the flesh of the Passeover that is caried out of the society whether presumptuously or ignorantly is unlawfull to be eaten c. but must be burnt Also two societies that eat in one house must each make them a signe of distinction c. and the one company must turne their faces togetherward and the other company must turne their faces together ward and eat so that they appeare not mixed Maimony in Korban Pesach ch 9. S. 1. 2. 3. abroad or out which the Iewes as
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 ãâã ãâã ãâã ãâã ãâã 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 dâââe 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.
if she be sicke to redeeme her if she be taken captive to bury her if she dye and to let her be nourished of his goods and to dwell in his house after he dye all the time of her widowhood that her children which shee hath by him be nourished of his goods after his death untill they be espoused that her male children which she hath by him be heires of her dowrie above their portion of inheritance which they have with their brethren And the foure things which she oweth are that the workes of her hands be his that her presence or attendance be upon him that he eat of all the fruits of her goods during her life and if she die while he live that he be her heire hee is before any man in inheriting that she hath Maimony treat of Wives chap. 12. Sect. 1. 2. 3. withdraw or keepe backe as the word signifieth in Numbers 9. 7. the Greeke translateth it defraââ which word Paul useth in speech of the like thing Defraud not one the other 1 Cor. 7. 5. Vers. 11. these three mentioned last in verse 10. or one of those three fore-mentioned touching her bethrothing to himselfe or to his sonne or her redeeming In this latter sense Maimony expoundeth it in his treat of Servants chap. 4. Sect. 9. freely or for nothing as verse 2. Vers. 12. that smiteth to wit wilfully as the next verse manifesteth See the notes on Gen. 9. 6. put to die or made to die that is killed by the Magistrate and the doubling of the word maketh the charge more strait for no ransome might be taken for the life of a wilfull murderer Numbers 35. 31. The Hebrew Doctors say Foure deaths were in Israel by the Iudges Stoning and Burning and Slaying with the sword and Strangling or Hanging Stoning was heavier than burning and burning heavier then killing with the sword and the sword heavier then strangling All that were to be stoned to death by the law were eighteene namely these 1 Hee that lieth with his owne mother 2 or with his fathers wife 3 or with his daughter in law 4 or with a betrothed maid 5 or with the male 6 or with any beast 7 The woman that lieth downe to a beast 8. The blasphemer 9 He that worshippeth on Idoll 10 or that giveth of his seed to Molech 11 He that hath a familiar spirit 12 and the Wizard Leviticus 20. 27. 13 The inticer to idolatrie Deuter. 13. 6. 14 and the withdrawer or thruster away to idolatrie Deuteronomie 13. 13. 15 The witch 16 The prophaner of the Sabbath 17 He that curseth his father or his mother 18 and there bellious some Deuter. 21. All that were to be burned were ten 1 The priests daughter that playeth the whore under her husband 2 and he that lieth with his daughter 3 or with his daughters daughter 4 or with his sons daughter 5 or with his wives daughter 6 or with her daughters daughter 7 or with her sonnes daughter 8 or with his mother in law 9 or with the mother of his mother in law 10 or with the mother of his father in law Who so lay with any of these whiles his wife lived was to be burned The killed with the sword were two 1 The murderer 2 and the drawne away to idols Deuteâonomie 13 15. The strangled were sixe 1 He that lieth with another mans wife 2 Hee that smiteth his father or his mother 3 Hee that steales a soule of Israel 4 The Elder that rebelleth against the decree of the Senate Deuteronomie 17. 12. 5 The false Prophet 6 and he that prophesieth in the name of another god So there are âound in all which were to be slaine by the Magistrate thirty and sixe Maimony in Sanhedrin chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thalmud Bab. in Sanhedrin chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth 1. 17. in the Masorites Bible saith Naomi said wee have foure judgements of death for malefactors Stoning with stones Burning with fire Killing with the sword and Hanging on tree Vers. 13. not lâen in wait not hunted as 1 Samuel 24. 12. The Greeke translateth not willing See this more explained in Num. 35. 22. 23. occasionally delivered or offered by chance an example whereof is set downe in Deut. 19. 5. The Greeke and Chaldee translate delivered a place in the land of Canaan the cities of refuge whereof see Num. 35. 6. c. before that there were not any vnlesse Gods Sanctuary and Altar in the wildernesse as may be conjectured by the verse here following and the practice of Ioab 1 Kin. 2. 28. Vers. 14. shall come presumptuously or shall deale proudly the Chaldee saith doe wickedly It meaneth wittingly wilfully and presumptuously from my in Chaldee from before my altar The Greeke addeth and flee unto the altar from my altar shalt thou take him c. But Thargum Ierusalemy expoundeth it thus though hee be the high priest who standeth and ministreth before me from thhnce shall yee take him and kill him Ioab fearing his life fled unto and caught hold on the hornes of the altar 1 King 28. and among the Heathens altars were places of refuge The wilde beast hath the Rocke for a refuge and seruants the altars of God saith Euripides in Supplic to die or unto death that is to put him to death as the Greeke and Chaldee translate Vers. 15. his father c. though he kill him not yet hee is to die for it as by comparison with the 12. verse appeareth So the Hebrew Doctors also expound it but with limitation for they teach if a childe smite father or mother and leave no print of the stripe on the flesh he is to be punished but not with death if hee leave an impression or skarre or that which is equivalent as when hee smiteth his father on the eare and maketh him deafe such a one is to be put to death as Maimony sheweth it treat of Rebels chap. 5. Sect. 5. 6. Vers. 16. a man any of the sonnes of Israel saith the Greeke translation and also the Chaldee paraphrase And so doth Moses explaine this Law in Deut. 24. 7. a soule that is man woman or child of his brethren of the sonnes of Israel Vers. 17. curseth or speaketh evill to revileth useth light vile and reproachfull speech see Genesis 12. 3. put to die the holy Ghost in Matth. 15. 4. following the Greeke version translateth let him be ended with death that is killed This law is repeated in Levit. 20. 9. The Hebrew Doctors say that if he curse them either alive or dead hee is to be stoned to death for it But they restraine this to his next parents onely if he curse his grand-father they teach hee is not to be stoned but punished as for cursing anotherman Maimony treat of Rebels chap. 5. Sect. 1. 2. Vers. 18. fist so the Greeke translateth but the Chaldee is a clod of earth falleth that is lieth on
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
So after in verse 20. 22. c. Vers. 19. of Sinai where the Lawes Iudgements and Statutes were given to Israel there also was their order set for encamping about Gods sanctuarie and marching with it towards Canaan And this also is to distinguish it from the second mustering which was in the plaines of Moab when all this generation was dead Numb 26. 3. 63 64. V. 20. by their generations in Greeke according to their kindreds so after in v. 22. 24. c. that went forth or that goeth forth with the host that is was able to goe forth to warre So after Vers. 24. Gad he is set in the third place in Levies roomth who was numbred apart v. 47. because Gad was ioyned with Reuben and Simeon on the South quarter of the host Num. 2. 10 14. All the other tribes are mustred in the order before set downe vers 5. 15. V. 25. and fiftie Gad the handmaids sonne is the onely of all the tribes whose number endeth with fiftie all the other are by thousands and end with hundreds which shewed Gods admirable providence and blessing in multiplying them after such a sort that no odde or broken number was among all the tribes as when Moses blessed Ioseph he mentioned the ten thousands of Ephraim and the thousands of Manasses Deut. 33. 17. whereas in other numbrings we shall finde few but broken numbers as in the first borne of Israel Num. 3. 43. and in those that returned out of Babylon Ezr. 2. 1. 42. Nehem. 7. 6. 45. Here we may behold the number of every tribe beginning at the greatest and so in order to the least thus 1. Iudah 74600. 2. Dan 62700. 3. Simeon 59300. 4. Zabulon 57400. 5. Issachar 54400. 6. Naphtali 53400. 7. Reuben 46500. 8. Gad 45650. 9. Aser 41500. 10. Ephraim 40500. 11. Benjamin 35400. 12. Manasses 32200. Iudah hath the greatest number for he was to bee celebrated of his brethren Gen. 49. 8. he was standard-bearer in the foremost quarter as they camped about the Tabernacle Numb 2. 3. His standard Lion-like Gen. 49. 9. marched in the first place as they journeyed towards the land of promise Nam 10. 13 14. He had halte the first birth-right that of him the chiefe ruler should come and our Lord Christ himselfe concerning the flesh 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of warre moe than double the number of Benjamin or Manasses almost twelve thousand moe than the greatest tribe Dan the handmaids son hath the next number to the most for Rachels sake for Iakobs blessing Gen. 49. 16. and for his place in the campe to bee standard-bearer to the rere-ward which was the greatest quarter next Iudahs Numb 3. 9. 3â 10. 25. that the formost standard and the hindmost might have the greatest number of warriers And whereas at the first Dan had but one son Gen. 46. 23. and so one family Num. 26. 42. when Benjamin had ten Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number and Benjamin one of the least For God is the Iudge he putteth downe one and setteth up another Psal. 75. 7. The barren hath borne seven and she that had many children is waxed feeble 1 Sam. 2. 5. Simeon the second patriarch is the third in number of warriers at this time but before they came into Canaan his tribe was diminished for their sinne exceedingly but being now 5930â it was at the latter muster buâ 22200. men Num. 26. 14. so that Moses blessing the tribes mentioneth not his name at all Deut. 33. Reuben Israels first-borne as he lost his dignitie for defiling his fathers bed Gen. 49. 3 4. so here his increase is none of the greatest but six of his brethren have moe than he Ephraim as he was blessed before his elder brother Manasses Gen. 48. 20. so here he is increased by thousands more ââan Manasseh and more than the whole tribe of Benjamin and his blessing continueth above his brother Deut. 33. 17. yet Satan to hinder this had slaine by the Philistimes of Gath the sons of Ephraim whiles they dwelt in Egypt for which their father Ephraim mourned many dayes 1 Chr. 7. 20 21 22. And as they trauelled in the wildernesse his posteritie was diminished eight thousand Numb 26. 37. Benjamin as he was the youngest of all the patriarchs so here his number is one of the least though at the first his children were moe than any of his brethren Gen. 46. 21. Afterwards in Canaan his tribe was almost rooted out Iuag. 20. that he hath not without cause this attribute Benjamin the little Psal. 6 8. 28. Manasses hath the last place in this count that Iakobs prophecie might have effect his younger brother Ephraim shall be greater than he Gen. 48. 19. But God blessed this tribe in their travell thorow the wildernesse that at the next muster they were inreased above twentie thousand moe than at this time whereas Ephraim his brother was not increased at all but diminiââed Num. 26. 34. 37. Thus the blessings of God were distributed among the tribes for their number and for their order according as in wisdome he saw meet He increaseth the nations and destroyeth them hee inlargeth the nations and strayteneth them Iob 12. 23. V. 32. of Ioseph he as his blessing was to bee like a fruitfull vine Gen. 49. 22. so of him by his two sonnes here are moe warriers than any tribe had saving Iudah And his two sonnes Ephraim and Manasseh are not families but tribes as if they had beene Iakobs owne according to his adoption of them Gen. 48. 5. Thus Ioseph hath a double portion the first birthright 1 Chron. 5. 1. 2. V. 42. The sonnes of Naphtali Of all the other it is said Of the sonnes and so the Greeke translateth this here Some of the Hebrewes as Baal hatturim upon this place give a reason which appeareth not in Moses that Of Naphtali onely he saith THE SONNES because Naphtalies tribe had moe daughters than sonnes and therefore in Naphtalies blessing Gen. 49. 21. he is resembled to a female an Hinde let loose Therefore also in Numb 26. it is written of them all THE SONNES because the men were dead Num. 26. 64 65. but the women multiplied V. 44. each one was Hebr. one man for the house of his fathers were they which the Greeke explaineth thus one man for one tribe according to the tribe of their fathers houses were they V. 46. six hundred thousand c. a marvellous increase of seventie soules which came into Egypt Gen. 46. 27. that so many thousands of able men besides women and children should in so few yeeres be multiplied even as the starres of heaven Deut. 10. 22. this was the reward of faith Heb. 11. 11 12. Baalam looking upon them with admiratioÌ said Who can count the dust of Iakob and the number of the fourth part of Israel Numb 23. 10. And such is the increase
but Sihon gathered together all his people and went out against Israel into the wildernesse and he came to Iahaz and fought against Israel And Israel smote him with the edge of the sword and possessed his land from Arnon unto Iabbok even unto the sons of Ammon for the border of the sons of Ammon was strong And Israel tooke all these cities and Israel dwelt in all the cities of the Amorite in Heshbon and in all the daughters thereof For Heshbon was the citie of Sihon the King of the Amorites and he had fought against the former king of Moab and taken all his land out of his hand even unto Arnon Wherefore they that speake in proverbs say Come into H ãâ¦ã bon let the city of Sihon be built and prepared For a fire is gone out from Heshbon a flame from the citie of Sihon it hath consumed Ar of Moab the Lords of the high places of Arnon Woe to thee Moab thou art perished ô people of Chemosh he hath given his sons tâat escaped and his daughters into captivity unto Sihon the king of the Amorites And their lamp is perished from Heshbon even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba And Israel dwelt in the land of the Amorite And Moses sent to spie out Iazer and they tooke the daughters thereof and drove out the Amorite that was there And they turned and went up the way of Bashan and Og the king of Bashan went out against them he and all his people to the battell at Edrei And Iehovah said unto Moses Feare him not for into thy hand have I given him and all his people and his land and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites which dwelt in Heshbon And they smote him and his sonnes and all his people untill there was none left him remaining and they possessed his land Annotations KIng of Arad Arad seemeth to be the name of the citie where the King reigned as in Ios. 12. 14. and so the Chaldee here explaineth it in the South the South part in the land of Canaan Numb 33. 40. the way of the spies or the way of Atharim as the Greeke version retaineth the Hebrew name as proper and it might be a way so called and well knowne in that time But the Chaldee translateth it the way of the spies meaning that they came towards Canaan after they had beene turned backe towards the red sea Num. 14. 25. and had beene at Ezion-gaber Num. 33. 35. they returned towards Canaan again along by Edoms coast to come unto the land which the spies had searched Num. 13. a captivity that is some captives or prisoners So captivity is used for captives or people taken in warre in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often as poverty for a company of poore people 2 King 24. 14. and spoile for spoiled people Amos 5. 9. thankesgivings for a company of thanksgivers Neh. 12. 31. and many the like The Canaanites having heard of the overthrow which was given Israel â8 yeares before Numb 14. 45. and of the hand of God against them so long in the wildernesse were hardned and emboldened to encounter them now when they heard againe of their comming and Satan endevoured hereby to discourage Israel that as their fathers through unbeleefe being afraid entered not into the promised land Deut. 1. 27 32 35. so the children also might be deprived And God for a chastisement of their sins and for the triall of their faith suffereth the enemie at first to prevaile that his people might know that they should not conquer the land by their owne strength or for their owne worthinesse Psal. 44. 3 4. Deut. 9. 4. Vers. 2. vowed a vow calling upon God for helpe and religiously promising to devote unto him their enemies and all their substance See the Annotations on Gen. 28. 20. If giving thou wilt give that is if thou wilt indeed give and it implieth a prayer which often is uttered after this manner as Iabez called on the God of Israel saying If blessing thou wilt blesse me c. 1 Chron. 4. 10. utterly destroy or devote in Greeke anathematize things devoted after this manner the persons were to die their goods confiscate to the Lord Levit 27. 28 29. So when Iericho was devoted the people and beasts were killed the citie burnt the goods carried into the Lords treasury Ios. 6. 17 19 21 24. Vers. 3. hearkned to the voice that is as the Chaldee explaineth it received the prayer of Israel gave up the Canaanite to wit into their hand as the Greeke here repeateth from vers 2. they utterly destroyed Hebr. he utterly destroyed or devoted speaking of Israel as of one body But how could they being so farre off in the wildernesse destroy their cities lying within Canaan Numb 33. 40. into which they came not till after Moses death It seemeth the accomplishment of this vow was performed long after when they were come into the land For the King of Arad is reckoned for one of those that Iosua conquered Ios. 12. 14. See also Judg. 1. 16 17. They now conquered the Canaanites armie that came out against them and devoted the spoiles which they tooke and when their cities came into their possession they utterly destroyed and devoted them and so payed their vow which now they promised he called or they called meaning Israel unlesse it be applied in speciall to Moses The Greeke translateth they called Hormah or Chormah in Greeke Anathema that is Devotement or utter destruction By this name they both set up a memoriall of Gods mercy who gave their enemies into their hand and of their dutie to keepe the vow which they had promised Vers. 4. to compasse the land because Edom had denied them passage thorow it Numb 20. 18 21. by reason whereof their travell was increased soule of the people was shortned or was straitned that is was grieved or discouraged This word when it is applied to the hand signifieth inability as in Numb 11. 23. Esay 37. 27. 2 King 19. 26. unto the soule as in this place it meaneth griefe vexation or discomfort so in Iudg. 16. 16. Samsons soule was shortned that is vexed unto death and in Judg. 10. 16. the Lords soule was shortened that is grieved for the misery of Israel and sometime it is with a kinde of loathing as in Zach. 11. 8. my soule was shortned for them that is loathed them A like phrase is of the shortnesse of the spirit which also signifieth anguish trouble and vexation as in Exod. 6. 6. Iob 21. 4. and want of power as in Asic 2. 7. The Greeke here translateth the people was feeble minded or of small soule or courage because of the way or in the way but In often noteth the cause of a thing as the Lords soule was grieved in that is for or because of the misery of Israel Iudg. 10. 16. or
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bââted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâmâes that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daââing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If
nourish cattell Therefore God promising to feed his people Israel signifieth the goodnesse of their pasture by the similitude of Bashan and Gilead Mic. 7. 14. Ier. 50. 19. Vers. 2. sonnes of Gad they are named before the sonnes of Reuben both here and in vers 6. 25. 29. 32. 33. so it seemeth they were first in this counsell and foremost in the suit Vers. 3. Ataroth and Dibon c. These were places in the countrey of Sihon and Og on the outside of Iordan there was also an Ataroth within the land of Canaan whereof see Ios. 16. 2. 5 7. Of Dibon see Num. 28. 30. Ios. 13. 9. 17. Nimrah called also Beth-Nimrah in vers 36. and Nimrim Esay 15. 6. in Greeke Namra This place was given to the sonnes of God Ios. 13. 27. Heshbon the citie of King Sihon Num. 21. 26. given to the Reubenites Ios. 13. 15. 17. Sheham or Sebam called also Sibmah in vers 38. and Ios. 13. 19. in Greeke Sâbama it was a place of vines Esay 16. 8 9. Ier. 48. 32. Beon called in vers 38. Baal-meon and in Ier. 48. 23. Beth ãâ¦ã and in Ios. 13. 17. Beth-Baalmeon The Greeke here corrupteth it Bailian Vers 4. Iehovah smote that is smote or killed the inhabitants thereof delivering them before his people so that they smote them Deut. 2. 33. but the victorie is ascribed unto the Lord. for cattell in Greeke that nourisheth cattell see vers 1. Vers. 5. bring us not over or lead us not cause âe not to passe over Iordan to wit for to have possession there This their request whereat Moses was offended might seeme at this first propounding of it very evill For it might argue in them a covetous minde for their owne benefit which also might turne to the injurie of their other brethren They prevented the time before all the land was conquered They seemed to contrary the word of God who commanded the land to be divided by lââ Num. 26. 55. which they now would prevent It might imply a distiust in them of subduing and inheriting the land of Canaan It might be a discouragement of their brethren It argued want of love or a neglect of dutie in assistance It might be an evill president to others who when some part of the land should be conquered might likewise crave the same for their inheritance and so great trouble and confusion might ensue Vers. 6. Shall your brethren the other tribes In this reproofe Moses teacheth brotherly dutie to love their neighbors as themselves not to looke every man on his owne things but every man also oâ the things of others Phil. 2. 4. and that they ought to lay downe their lives for the brethren 2 Ioh. 3. 16. Vers. 7. breake ye the heart that is discourage ye or make ye it to turne as the Greeke translateth pervert ye the mindes A like phrase is of melting the heart for discouraging in Deut. 1. 28. Vers. 8. Thus did your fathers the Greeke expresseth this by a question Did not your fathers thus So where the Prophet saith All these my hand hath made Esay 66. 1. the holy Ghost turneth it in Greeke Hath not my hand made all these Act. 7. 49. Vers. 9. valley or bourne of Eshcol that is as the Greeke translateth it valley of the cluster of grapes see Num. 13. 23 24. Vers. 11. If the men that is Surely the men c. shall not see this is an oaâh see the notes on Num. 14. 23. twentie yeares old Hebr. sonne of twentie yeares followed me fully Hebr. fulfilled after me w ch the Chaldee expoundeth fulfilled after my feare the Greeke followed after me see Num. 14. 24. A like phrase is in 1 Sam. 13. 7. where the people trembled after Saul that is followed him trembling Vers. 12. the Kenizite of the posteritie of Kenaz of the tribe of Iudah 1 Chron. 4. 13. 15. Vers. 13. wander this is an explanation of that phrase shall feed in the wildernesse wherof see Num. 14. 33. the generation that is the men of the generation as this generation Mat. 12. 42. is expounded the men of this generation Luke 11. 31. And the consuming of the Israelites in the wildernesse is before observed in Num. 26. 64 65. Vers. 14. an increase of sinfull men or a crew a multitude of men sinners that is bred and brought up of men most sinfull which the Chaldee expoundeth disciples of sinfull of men By sinners is meant men given unto sinne see the notes on Gen. 13. 13. Num. 16. 38. the burning anger Hebr. the burning of the âanger or of the nostrill of Iehovah toward or against Israel In this sharpe rebuke Moses upbraideth them with their fathers sinne also as he doth likewise in Deut. 1. 26 27. c. and 9. 7. 24. and signifieth that the renewing of their sins augmenteth wrath upon the children as Christ also teacheth in Matth. 23. 31 32 36. and upon the whole congregation as after in vers 15. and Ios. 22. 17 18. Vers. 15. from after him that is from following from obeying him which the Chaldee expoundeth from after his feare So Christ calling Iames and Iohn they went after him Mark 1. 20 that is they followed him Mat. 4. 22. then he will yet again leave them Heb. he will adde again to leave him that is God will againe leave Israel who are spoken of as one man therefore the Chaldee expoundeth it hee will yet againe detaine them or make them to tarry But the Greeke seemeth to understand it of their leaving of God saying For yee will turne away from him to adde againe to leave him in the wildernesse destroy all this people or corrupt them that is occasion them to sinne and so to be destroyed for corrupting is used both for sinning and for destroying because of sinne as is noted on Gen. 6. 13. The Greeke translateth Ye shall doe wickedly against this whole Congregation Vers. 17. will go ready armed Heb. will be armed making haste before the sonnes of Israel which the Greeke explaineth it being armed will goe in the fore-ward before the sonnes of Israel Signifying both their ready minde to jeopard their lives in the battell and that by leaving their wives children and cattell behind them they should be freed from that cumbrance which others had Vers. 18. we will not returne Here they promise a continuance with their brethren in all their wars and troubles unto the end which also they performed as Iosua said unto them Yee have not left your brethren these many dayes unto this day c. And now the LORD your God hath given rest unto your brethren c. Ios. 22. 3 4. Vers. 19. we will not inherit with them By taking upon them these conditions they free themselves of those evils w th might justly seem at first to be impured unto them For they shewed both faith in God love to their brethren so to goe in the forefront of the battell with their lives in their hands
looking to the waies of his people is hereby meant Esay 12. 6. Rev. 2. ãâã 2. Of jealousie see Exod. 20. 5. by it was signified that God would not forgive their transgressions Ios. 24. 19. Vers. 16. in Massah or in the tentation as the Greeke and Chaldee explaine it where in their distresse and want they tempted the Lord saying Is the Lord amongst us or no Exod. 17. 1. 7. As prosperitie so adversity often occasioneth men to sione therefore the Prophet prayeth against both extremities Proverb 30. 8 9. Vers. 18. right in Greeke pleasing which the word also signifies as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father Ioh. 8. 29. By things right and good are meant the things commanded of God and the doing of them with a sincere heart To performe this the Apostle saith Bee yee transformed by the renewing of your minde that ye may prove what is that good that well-pleasing and perfect will of God Rom. 12. 2. Vers. 19. to drive out that is hee sware unto thy fathers that he would drive out c. But because the people obeyed not the voice of God he would not drive out all from before them Iudg. 2. 1 2 3 12 14. and 3 1. 4. Vers. 20. tomorrow that is hereafter in time to come See Exod. 13. 14. Here followeth a briefe Catechisme containing the grounds of religion what are that is what meane or signifie The word are is supplied also in the Greeke as before in vers 4. and by it the meaning of Gods precepts is intended as the answer following sheweth Here God provideth for the continuance and propagation of his true religion in Israel in respect of the whole Law morall ceremoniall and judiciall commanded you The Law was commanded the Fathers that they should make them knowne to their children that the generation after even children that should bee borne might know might rise up and tell their children Psal. 78. 5 6. Vers. 21. to Pharaoh the Historie hereof is in Exod. 1. and 2. c. the mystery was our servitude unto sinne and Satan from which God hath redeemed us as Rom. 6. 17 18. Heb. 2. 14 15. The memoriall whereof is alwaies to be continued amongst us and our posterity to the praise of Gods grace Deut. 26. 5 6 7 8 9. strong hand that is by force and constraint through great judgments see Exod. 6. 1. and 3. 19. Vers. 22. evill that is hurtfull grievous noysome to the enemie as were all the plagues of Egypt Exod. 7. and 8 c. So in Revel 16. 12. a noysome and evill sore house that is houshold as the Chaldee translateth it men of his house our eies that is our sight This is one of Gods promises to such as trust in him With thine eyes shalt thou behold and shalt see the reward of the wicked Psalme 91. 8. Vers. 24. for good or as the Greeke explaineth that it may bee well with us The end of our redemption from misery is that wee may serve God and keepe his Law for his glory in our good and salvation Rom. 6. 17 18 22. to preserve meaning that hee may preserve us alive the Greeke translateth that wee may live Here Life is promised to the doers of the Law as also in Luke 10. 28. but this is a legall promise unpossible for us to fulfill Romans 8. 3. and is not of faith as the Apostle teacheth by which the just shall live Galathians 3. 11 12. Vers. 25. justice or righteousnesse the Greeke translateth Mercy shall be to us so the word justice sometime signifieth Psal. 112. 9. But here it meaneth justice or righteousnesse whereby men if they could doe the law might bee justified before God and differeth from the justice of faith which wee have obtained in Christ as Paul saith Moses describeth the justice which is of the Law that the man which doth those things shall live by them But the justice which is by faith speaketh c. Rom. 10. 5 6. Thus the law was a Schoolemaster unto Christ that wee might bee made righteous by saith Gal. 3. 24. CHAP. VII 1 A commandement to root out the seven nations in Canaan 4 lest they corrupted Israel 5 To abolish their idolatry 6 The holinesse and election of Israel whence it proceedeth 9 and what use they should make thereof 12 The blessings promised upon the keeping of the Law 16 The commandement repeated to abolish Idolaters and their religion 17 A confirmation of the faith of Israel against the multitude of their enemies 22 whom God promiseth to destroy but not all at once 25 The abomination of their idolatrie WHen Iehovah thy God shall have brought thee in into the land whither thou goest in to possesse it and hath cast out many nations from thy face the Chethite and the Girgasite and the Amorite and the Canaanite and the Pherizzite and the Evite and the Iebusite seven nations greater and mightier than thou And Iehovah thy God shall have delivered them before thee and thou shalt smite them utterly destroying thou shalt utterly destroy them thou shalt not strike any covenant with them nor shew them grace Neither shalt thou make mariages with them thy daughter thou shalt not give unto his sonne and his daughter thou shalt not take unto thy sonne For hee will turne away thy sonne from after me that they may serve other gods and the anger of Iehovah will be kindled against you and will destroy thee suddenly But thus shall yee doe unto them yee shall destroy their altars and breake downe their pillars and cut downe their groves and their graven Images yee shall burne with fire For thou art an holy people unto Iehovah thy God Iehovah thy God hath chosen thee to bee unto him a peculiar people above all peoples that are upon the face of the earth Not for your multitude above all peoples did Iehovah set his love upon you and chose you for ye were the fewest of all peoples But because Iehovah loved you and because hee would keepe the oath which he had sworne unto your fathers hath Iehovah brought you out with a strong hand and hath redeemed thee out of the house of servants out of the hand of Pharaoh king of Egypt Know therefore that Iehovah thy God hee is God the faithfull God that keepeth covenant and mercy to them that love him that keepe his commandements to the thousand generation And repayeth them that hate him unto his face to destroy him hee will not delay to him that hateth him unto his face he will repay him Therefore thou shalt keepe the commandement and the statutes and the judgments which I command thee this day to doe them ãâã ãâã ãâã ãâã ãâã And it shall be because yee shall hearken to these judgments and shall keepe and doe them that Iehovah thy God will keepe unto thee the covenant and the mercy which he sware unto thy fathers And hee will
among the graves that the dead might come unto him in a dreame and make knowne unto him that which he asked of him And others there were that clad themselves with clothes for that purpose and spake certaine words and burned incense for the purpose and slept by themselves that such a dead person might come and talke with them in a dreame Maimony in treat of Idolatry c. 11. s. 13. Vers. 13. perfect with Iehovah that is in faith and love seeke unto him onely and as he doth so abhorre thou all such wicked persons Perfection or Sinceritie Integritie respecteth our upright conversation in body and minde as is noted on Gen. 6. 9. and to be perfect with the Lord is expounded in Greeke before the Lord and the Chaldee saith in the feare of the Lord but our Saviour more fully openeth it Be yee perfect even as your Father which is in heaven is perfect Matt. 5. 48. Vers. 14. not suffered thee Hebr. not given thee but hath taught thee better by his Law which the other nations want Psal. 147. 19 20. and will more fully informe thee by the Prophet whom he will raise up unto thee v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies Vers. 15. a Prophet so named of the Greeke Prophetes which signifieth a foreteller in Hebrew Nabi of uttering and interpreting the oracles of God as Aaron was Moses Prophet that is Interpreter Exod. 7. 1. and of seeing visions of God such a man was called a Seer 1 Sam. 9. 9. Vnto all the former Diviners Wizzards Charmers c. raised up to the heathens of the devill Moses here opposeth one Prophet to be raised up unto Israel of God and this was Christ raised up unto the Iewes as Peter applieth it saying Moses said ââto the fathers A Prophet will the Lord your God raise up unto you c. yee are the children of the Prophets and of the covenant c. Vnto you first God having raised up his Son Iesus sent him to blesse you in turning away every one of you from his iniquities Act. 3. 22. 26. of thy brethren Christ was to be a man and of the stocke of the Iewes by promise because the people could not endure to heare the voice of God vers 16. and as in respect of his Prophesie so of his Priesthood For every high Priest is taken from among men Heb. 5. 1. and of his kingdome as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee like unto me it is said There arose not a Prophet in Israel like unto Moses whom the Lord knew face to face in all the signes and wonders which the Lord sent him to doe c. Deut. 34. 10 11 12. This therefore cannot be understood of the ordinarie Prophets which were raised up in Israel but of Christ onely as the Apostles doe expound it Act. 3. 22. 26. And Christ was like unto Moses in respect of his office of mediation betweene God and the people Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses as being the Mediator of a better Covenant or Testament which was established upon better promises Heb. 8. 6. Like him in excellencie for as Moses excelled all the Prophets in speaking with God mouth to mouth Numb 12. 6 7 8. so Christ excelled him and all men in that being in the bosome of the Father he hath come downe from heaven and declared God unto us Ioh. 1. 18. and 3. 13. Like him in faithfulnesse but therein also excelling for Moses was faithfull in Gods house as a servant but Christ as the Son over his owne house Heb. 3. 2. 5. 6. And like him in signes and wonders wherein he also excelled Moses as the historie of the Gospell sheweth for he was a Prophet mighty in deed and word before God and all the people Luk. 24. 19. a man approved of God among them by miracles wonders and signes which God did by him in the midst of theÌ Act. 2. 22. for he did among them the works wich none other man did Ioh. 15. 24. unto him that is not unto the Diviners Wizards or any such like but unto him and him onely as him thou shalt serve Deut. 6. 13. is expounded him onely Matt. 4. 10. And though this is principally meant of Christs person of whom God said heare him Matt. 17. 5. yet it implieth also his Ministers as himselfe said He that heareth you heareth mee Luk. 10. 16. Vers. 16. Horeb a mountaine called also Sinai Exod. 19. where the Law was given Deut. 5. 2. of the assembly or of the church when all Israel were assembled to heare the Law Exod. 19. 9 10 c. not heare againâ Hebr. not adde to heare see Exod. 20. 19. where the people requested Moses to speake with them and not God of Iehovah the Chaldee translateth it of the word of the LORD that I die not or and let me not die as the Greeke translateth neither let us die Vers. 17. have well spoken or have done well in speaking The Greeke saith Rightly or Well all that they have spoken Although their speech proceeded from the spirit of bondage and feare manifested in them by the worke of the law in their consciences Rom. 8. 15. and they desired not Christ but Moses to speake unto them yet as the Law was a schoolemaster to leade them unto Christ Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them who is here not only in stead of all Diviners and Soothsayers but in stead of Moses himselfe who was the Minister of the Law which worketh wrath Rom. 4. 15. and was the ministration of death 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof Gal. 3. 13. and is here promised as a Prophet sent to blesse us Act. 3. 26. for the Law was given by Moses but grace and truth came by Iesus Christ Io. 1. 17 Vers. 18. A Prophet meaning Christ him-selfe the interpreter and declarer of the word of God as vers 15. of whom the multitude said This is Iesus the Prophet Matt. 21. 11. raise up this also the people confirmed saying A great Prophet is risen up amongst us Luk. 7. 16. will give that is will put and stablish as the word given 1 Chron. 17. 22. is the same that established 2 Sam. 7. 24. The Chaldee expoundeth it I will give my words of prophesie Accordingly Christ said to his Father I have given unto them the words which thou gavest me Ioh. 17. 8. his mouth to signifie this Christ appeared with a sharpe two-edged sword proceeding out of his mouth Rev. 1. 16. which figured the sword of the Spirit the word of God Eph. 6. 17. for God had made his mouth like a sharpe sword Esai 49. 2. therwith he smote his enemies and for the comforts wherewith he refresheth his people his lips are likened to lilies dropping sweet-smelling myrrh Song 5.
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
to live in sin 1 Ioh. 1. 6. Ephe. 4. 17 18. and 5. 8. moved shall be to wit therefore moved as the Chaldee explaineth it or though moved be all the foundations though all lawes and orders be violated all estates disturbed and strongest helpes come to ruine Esa. 24. 18 19. Vers. 6. sonnes of the most high the Chaldee paraphraseth as the Angels of the high And Magistrates should be as Angels for wisdome 2 Sam. 14. 20. Vers. 7. as earthly men as Adam that is as any other mortall man so after as one of the Princes that is of the other Princes of the world see the like in Iudg. 16. 7. 11. 17. Ge. 49. 16. for this Psalme was spoken to the Magistrates of Israel for whatsoever the law saith it saith it to them that are under the Law Rom. 3. 19. Vers. 8. inherit that is have soveraignty and dominion So this word meaneth Lev. 25. 45 46. Ier. 49. 2. And Christ is called heire that is Lord of all Heb. 1. 2. See Psal. 2. 8. PSAL. LXXXIII A complaint to God of the enemies conspiracie 10 A prayer against them that oppresse the Church A Song a Psalme of Asaph O God keepe not thou silence cease not as dease and be not still O God For loe thine enemies make a tumultuous noise and thy haters lift up the head Against thy people they have craftily taken secret counsell and consulted against thine hidden ones They have said Come and let us cut them off from being a nation that the name of Israel may be remembred no more For they have consulted in heart together against thee they have stricken a covenant The tents of Edom and the Ismaelites Moab and the Hagarens Gebal and Ammon and Amalek the Philistines with them that dwell in Tyrus Also Ashshur is joyned with them they have been an arme to the sonnes of Lot Selah Do thou to them as to Midian as to Sisera as to Iabin at the brooke of Kishon Which were abolished in Endor they became dung for the earth Put them even their Nobles as Oreb and as Zeeb and as Zebach and as Salmunnah all their authorized Princes Who said Let us possesse to our selves the habitations of God My God set them as a rolling thing as stubble before the wind As the fire burneth a wood and as the flame seareth the mountaines So pursue them with thy tempest and suddenly trouble them with thy storme Fill their faces with shame that they may seeke thy name Iehovah Let them be abashed and suddenly troubled unto perpetuity and let them be ashamed and perish That they may know that thou whose name is IEHOVAH onely thou art the most high over all the earth Annotations KEepe not silence c. Hebr. let not silenâe or stilnesse be to thee that is sit not still but stir up thy selfe to help and avenge us on our enemies So silence is used for sitting still Iudg. 18. 9. Vers. 3. lift up the head insolently and boldly vaunting themselves and warring against us So Iudg. 8. 28. On the contrary Gods people shall lift up their heads that is be of good comfort and courage when their redemption draweth neere Luk. 21. 28. Vers. 4. thine hidden ones that is as the Greek explaineth it thy Saints which are hidden of God in his tabernacle in the day of evill from the strife of tongues Psal. 27. 5. and 31. 21. whose life is hid with Christ in God Col. 3. 3. Vers. 5. from being or that they be no more a nation Moab and others consult thus against Israel after the like is against Moab and effected Ier. 48. 2. Vers. 6. in heart together this noteth their earnestnesse craftinesse and joint consent in evill Vers. 7. the tents that is armies with their Kings and Captaines Iudg. 7. 13 15. 2 Kings 7 7 10. Ier. 6. 3. Hab. 3. 7. Edom the Edomites or Idumeans which were the sonnes of Esau named Aedom the brother of Israel see the Notes on Psal. 60. 10. the Ismaelites children of Ismael the sonne of Abraham who was with the bond-woman Hagar his mother cast out of his fathers house for persecuting his brother Isaak in whose evill wayes his children here walke Gen 16. 1. 15. and 21. 9 10. 14. Gal. 4. 22 29 30. Moab the Moabites the posteritie of Lot see Psal. 60. 10. the Hagarens the Chaldee Paraphrast calleth them Hungarians They were the posteritie of Ietur Maphish and other like children of Ismael son of Hagar of whom came twelve Princes of their nations Gen. 25. 12 15 16. some of which were called by their fathers name Ismaelites as before some by their grandmothers name Hagarens and dwelt in Arabia Eastward from Gilead neare to the Israelites 1 Chron. 5. 10 19. The word Hagarims signifieth fugitives or strangers as the Greeke turneth them paroikous 1 Chron. 5. 10. they were after called Saracens which in the Arabick tongue is theeves Vers. 8. Gebal that is the Gebalites or Gibleans that dwelt in the Province or Citie Gebal or Gabala in Phoenicia neere Sidon whence Solomon had Masons or stone-hewers 1 Kings 5. 18. Ezek. 27. 9. Ammon the Ammonites that came of Lot as did the Moabites Gen. 19. 37. 38. These nations which were neerest allied unto Israel and whom God would not suffer the Israelites to molest when they came out of Egypt Deut. 2. 4 5. 9 19. combine here together against Israel to cast them out of Gods inheritance so evill did they reward them as King Iehoshaphat complained 2 Chron. 20. 10 11 12. Amalek the Amalekites which were of Eliphaz the son of Esau the brother of Israel Gen. 36. 12 16. they dwelt in the South countrey neere Ganaan Num. 13. 30. were the first that fought against Israel Exod. 17. 8. c. for which God would have had their remeÌbrance put out froÌ under heaven Deut. 25. 17 18 19. and King Saul was sent to performe it but did it not fully 1 Sam. 15. 2 3 9. and 28. 18. and was himself slain by an Amalekite 2 SaÌ 1. 8 9 10. the Philistines or Palestina see the Note on Ps. 60. 10. Tyrus the Tyrians w ch remembred not the brotherly covenant that had bin between theÌ Israel Amos 1. 9. See the Note on Ps. 45. 13. Vers. 9. Ashur the Assyrians the posteritie of Shem the son of Noah Gen. 10. 22. This nation was the rod of Gods wrath against Israel who in the end captived ten tribes Esai 10. 5 6. 2 King 15. 29. and 18. 9 11 13. c. The Chaldee paraphraseth Senacherib also the King of Ashur c. an arme that is an helpe as the Greeke saith a strength to Lots sons the Moabites Ammonites Thus were here ten peoples confederates against God his people So in Gen. 15. 19. 20. 21. there are ten wicked nations whose land is given upon conquest to Abrahams seed Vers. 10. as to Midian the Midianites the posteritie of Abraham by his concubine Keturah 1 Chron.
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 translatioÌ which serve for the better understanding of Moses text other scriptures that have refereÌce 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
feare the Lord Lev. 26. 4. Ezek. 34. 26. 27. fugitive or wanderer a curse which David wished to his enemies Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart as in Esay 7. 2. so the Greeke here translateth Sighing and trembling shalt thou be on the earth Vers. 13. my iniquity or my punishment for iniquity see the annotations on vers 7. and Gen. 19. 15. then may be forgiven or then thou mayest forgive Or referring it to the punishment greater then I can beare In this sense Kain murmureth against Gods justice in the former hee despaireth of his mercie So the Greeke translateth my fault is greater then may be forgiven me and the Chaldee paraphrase maketh the same exposition Here in Kain is fulfilled that saying hee beleeveth not to returne out of darkenesse and hee is waited for of the sword Iob 15. 22. And in him may bee seene seven abhominations so many as are in the heart of him that hateth his brother Prov. 26. 25. for first he sacrificed without faith secondly was displeased that God respected him not thirdly hearkened not to Gods admonition fourthly spake dissemblingly to his brother fiftly killed him in the field sixtly denyed that hee knew where hee was seventhly asketh not nor hopeth for mercy of God but despaireth and so falleth into the condemnation of the Devill Vers. 14. shall I be hid or be absent as Gen. 31. 49. This meaneth a fearefull banishment from the face or presence of God in his Church as after followeth in vers 16. Contrary to which is the appearing before Gods face in the place of his publique worship Exod. 23. 17. Psal. 42. 3. Iob professeth his faith in this respect opposite to Kains despaire Iob 13. 20. c. whosoever or every one that findeth or meeteth me This sheweth his terrour in conscience fearing just recompence and fleeing where none doth pursue as Lev. 26. 17. 36. Iob 15. 20. 21. Prov 28. 1. Amongst the ancient Romans when a man was cursed for any wicked fact whosoever would might freely kill him Dionys. Halicarnass l. 2. And of old among the Galles or French-men such as obeyed not their Priests the Druydes were forbidden the sacrifices their divine worship and those so forbidden were reputed amongst the most wicked all men shunned them and would not converse or talke with them fearing to bee defiled even by light communication with them no benefit of law was allowed them nor any honour done unto them Caesar Comment de bello Gall. l. 6. A like severe censure was also among the Greekes as K. Oedipus his words shew in Sophocles in Oedip. Tyr. Vers. 15. sevenfold that is he shall have much greater punishment for seven meaneth much or many Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation Hereby God repressed further bloodshed which men else might rush into for soone after the earth was filled with violence Gen. 6. 11. He let Kain live miserably for a warning to others as David having reference hereto saith Slay them not lest my people forget make them wander abroad as fugitives by thy power Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning wherefore Kains posterity is after reckoned to the seventh generation upon Kain or unto Kain to secure him from his feare Vpon him to keepe others from killing him as in another case in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them were not slaine lest any or that not any slay or smite that is kill him The full speech is to smite him in soule as Gen. 37. 21. and where one Prophet saith he smote 2 King 14. 5. another expounds it hee killed 2 Chron. 25. 3. Verse 16. from the presence or from before the face of Iehovah that is from the place of Gods word and publique worship which in likelihood was held by Adam the father who being a Prophet had taught his children how to sacrifice and serve the Lord. So on the contrary to come into Gods presence or before him 1 Chron. 16. 29. is explayned in Psal. 96. 8. to be the comming into his courts Gods face or presence is mans greatest joy in this life and in that which is to come Exod. 33. 14 15. 16. Psal. 17. 15. Of which Kain was now deprived for the evill shall not sojourne with God nor fooles shall stand before his eyes Psal. 5. 5. 6. Otherwise as Gods face signifieth his al-seeing providence and government none can flee from it Psal. 139. 7. 12. Ier. 23. 24. Of Ionas it is likewise said he rose up to flee from the presence of the Lord Ion. 1. 3. dwelt or sate that is seated himselfe Sitting is used for dwelling as after in vers 10. and often in the Scriptures Nod in Greek Naid so named because Kaine was there Nad that is a vagabond as God threatneth before in vers 12. Vers. 17. knew his wife that is lay with her as v. 1. This was one of Adams daughters spoken of in Gen. 5. 4. to whom it seemeth hee was maried before And here follow seven generations of Kain reckoned for God letteth the wicked prosper in this world Psal. 17 14. he increaseth nations and afterward destroyeth them Iob. 12. 23. Enoch in Hebrew Chanoch by interpretation Catechised Instructed or Dedicated It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building this manner of speech which the Greeke translation also keepeth may imply a beginning of the worke though perhaps not finished as after in the building of Babel Gen. 11. And Kains building of a citie seemeth to be for his better security from his feares and to denote his worldly affection otherwise then Abraham had who looked for a citie that hath foundations whose builder and maker is God Heb. 12. 10. the name of his sonne so proclaiming his name on the citie as David sheweth vaine worldly men doe on lands Psal. 49. 12. As Kains name signified Possession so had he possessions of children citie riches arts c. in this world all which Abel wanted whose inheritance was in heaven Vers. 18. Irad or Ghâirad in Greeke Gaidad for the Hebrew letters * ãâã ãâã ãâã ãâã ãâã R. and * ãâã ãâã ãâã ãâã ãâã D. are one much like another and often put one for another by the Greeke translators and in the Hebrew text it selfe as Riphath Gen. 10. 3. is Diphath 1 Chron. 1. 6. Ch ãâ¦ã dan Gen. 36. 26. is Chamran 1 Chron. 1. 41. Hadar Gen. 36. 30. is Hadad 1 Chron. 1. 50. Hadarezer 1 Chron. 18. 3. is Hadadezer 2 Sam. 8. 3. and sundry the like which shew that the Hebrew letters had the same forme and figure of old which they have at this day Mehujael or Mechujael written
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
histories testifie of that salt and dead sea as it was also called And the holy Scripture useth saltnesse for barrennesse Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany signifying how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces But by the Gospell and spirit of Christ graces are restored as was figured in a vision of waters issuing out of Gods house running into this sea healing the waters of it storing it with live fishes c. Ezek. 47. 1. 8. 9. 11. Vers. 4. served Chedor laomer herein God shewed the truth of Noes prophesie that Canaan should be Sems servant Gen. 9. 26. Chedorlaomer of Sems progeny was chiefe of all these Kings and Lord of the Canaanites Vers. 5. smote that is killed see vers 17. Rephaims or Raphaeans called of the Greeke and Chaldee paraphrast Giants and the Hebrew word is after used for such Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants in Davids dayes 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan Gen. 15. 20. Ashteroth a City in Basan where Og after reigned Ios. 13. 31. Zuzims these the Greeks call strong nations and the Chaldee Mighties Of them we reade not else-where unlesse their name was after changed by the Ammonites into Zamzummims Deut. 2. 20. Emims or according to the Greeke Ommeans these the Caldee calleth Terrible ones and so the Hebrue name signifieth They were a people great and many and tall as the Anakims accounted Giants and by the Moabites were called Terrible Emims Deut. 2. 10. 11. Shaveh or the plaine as the word signifieth of Kirjathaim which was a citie in the Land of Sihon afterwards King of Hesbon see Ios. 13. 19. Vers. 6. Chorites or Chorreans or Chorims a people that dwelt in Seir till Esau and his sonns drove them thence Deut. 2. 22. Gen. 36. 20. c. El-pharan by interpretation the Oke or plaine of Pharan or Paran which was a City by the wildernesse of that name see Gen. 21. 21. Vers. 7. En-mishpat that is by interpretation the Well of judgement and so the Greeke here calleth it the Chaldee nameth it the plaine of the division of judgement So called as it seemeth of Gods judgement or sentence given against Moses and Aaron for sinning at that place see Num. 20. 1. 10. 12. 13. the field that is the country or region so the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. the field of Soan Psal. 78. 12. the field of Syria Hos. 12. 12. wherby those countries are meant the Amalekite so called afterward of Amalek son of Esau Gen. 36. 12. Hazezon thamar which the Chaldee calleth Engedi as it is also named in 2 Chron. 20. 2. a Citie in the Land of Canaan which fell to the tribe of Iudah Ios. 15. 62. a fruitfull place of vines Song 1. 13. Vers. 10. had many pits Hebr. pits pits which meaneth many or diuers pits so heapet heapes is many heapes Exod. 8. 14. rankes rankes Mar. 5. 40. for by many rankes fell that is were slaine there as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places So there fell of Israel 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written there dyed See after Gen. 25. 18. Vers. 11. the substance or the goods cattell mony c. see Gen. 12. 5. their victuals or their meat the fruits of the land which were both sweet and plentifull made now a prey to the hungry souldiers The like judgements God threatned to the Israelites when they entred this land to possesse it if they brake his covenant Deuteron 28. 30. 31. 33. 51. Vers. 12. dwelt or was dwelling and so became partaker of their calamitie God thus chastening Lots former affectation of this pleasant country Gen. 13. 10. 11. Vers. 13. the Hebrew so named of his father Heber Gen. 11. 16. and hee and his children were commonly knowne by this title as in Gen. 39. 14. Numb 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River when God called him from Chaldea Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch and as this name of Hebrewes was the first title given to Abram and his seed so it indureth one of the last 2 Cor. 11. 22. Phil. 3. 5. the Okes or plaines see Gen. 13. 18. confederates Hebr. men or masters of league or covenant sworn-friends as the Greeke importeth Vers. 14. brother that is his kinsman see Gen. 13. 8. armed or drew out that is ledforth of his house Greeke numbred mustered trained or instructed we may understand it both of civill affaires and religion wherein hee had trained them the Chaldee calleth them young men and so doth Moses in vers 24. children that is servants borne in his house and to it belonging See after in Gen. 15. 3. pursued to weet after them as the Greeke saith meaning those kings fore-mentioned Dan a place in the north parts of Canaan called of old Leshem and being won by the Danites it was named Dan Ios. 19. 47. After it was called Caesarea so the Ierusalemy paraphrase calleth it Dan de Kasarjon Vers. 15. the left hand of Damascus called in Hebrew Dammesek and sometime Darmesek as 1 Chron. 18. 5. which was the head of Aram or Syria Es. 7. 8. and for the left hand both the Chaldee paraphrasts say north of Damascus and that rightly for the east is counted the formost part of the world and the west the hindmost Esay 9. 12. and the South is called the rightside opposed to the North Psal. 89. 13. Thus Abram pursued them passed in peace by a way that hee had not gone with his feet Esay 41. 3. Vers. 16. the substance or goods to weet of the Sâdoâites as the Greeke version addeth Thus God gave the nations before Abram and made him rule ever Kings gave them as dust to his sword as driven stubble to his bow Esay 41. 2. A like victory God gave to David over the Amalekites 1 Sam. 30. 18. 19. c. And as the Hebrew have a saying that whatsoever befell unto the fathers is asigne unto the children so of this victory they write that it befell unto Abraham to teach that foure kingdomes should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand and they should bring againe all their captives and all their substance Which are the foure kingdomes spoken of in Daniel R. Menachem on Gen. 14. Vers. 17. from smiting or from the slaughter as the Greeke turneth it and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith he smote 2 King 14. 5. another saith he killed 2 Chron. 25. 3.
2. give that is dispose and make my covenant or testament see Gen. 9. 12. and 6. 18. betweene me the Chaldee interpreteth it betweene my Word so after in v 7. 10. 11. See also Gen 9. 12. in very much abundance Hebr. in abundance abundance or vehemently vehemently so after in v. 6. and often Vers. 3. fell in reverence to Gods word and majesty and in thankfulnesse for this mercy See the like humiliation in Lev. 9. 24. Ezek. 1. 29. and 3. 23. Dan. 8. 17. Vers. 4. As for me Hebr. I the Greeke addeth And I. a father or for afather but the word for may be omitted in English as the Greeke here also doth and sometime the Hebrew it selfe as I will be for a lying spirit 2 Chron. 18. 21. that is I will be a lying spirit 1 King 22. 22. The New Testament in Greeke often keepeth the Hebraisme as Heb. 1. 5. c. a multitude that is of many nations as Paul expoundeth it Rom. 4. 16. 17. where the Apostle sheweth a twofold seed that which is of the Law and that which is of the Faith of Abraham who is the father of us all So by the multitude of nations is meant besides his naturall posterity all Christian beleevers in the world Gal. 3. 28. 29. who should inherit from him as children receive inheritance from their fathers the justice that is by faith and blessednesse accompanying the same through the covenant of grace propagated by Abrams doctrine and example see Rom. 4. and Gal. 3. To this the Hebrew Canons doe accord A stranger say they bringeth first-fruits c. for it was said to Abraham a father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is father of all the world which shall be gathered under the wings of the Majesty of God Maimony in Misn. treat of First fruits chap. 4. Sect. 3. Vers. 5. Abraham Abram signifieth A high father and the first letter of Hamon that is a multitude being put unto it maketh Abraham as if it were Abrahamon that is A high Father of a multitude of nations Abram is the first man in the world whose name is changed of God and it signified a change of estate and a renewing with increase of grace from God therefore this is after mentioned as one of his favours Neh. 9. 7. So Iakobs name is made new Gen. 32. 28. and all true Christians Esa. 62. 2. Rev. 2. 17. But Isaaks name was not changed for it was given him of God before his birth Gen. 17. 19. given that is freely made or as the Greeke interpreteth put thee and this the Apostle followeth in Rom. 4. 17. So Gen. 9. 12. and after here in vers 6. will give thee to be nations that is will make nations of thee Vers. 6. Kings as David Solomon and the rest of Israel besides the Kings of Edom and other Also the faithfull Kings of the Gentiles Revel 21. 24. Vers. 7. thy seed thy children especially Isaak verse 19. for in Isaak was his seed called Gen. 21. 12. So the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom 9. 8. everlasting Hebr. covenant of eternity Although the outward signes and manner of dispensing this covenant were temporary and changeable as Circumcision into Baptisme Col. 2. 11. 12. yet the covenant it selfe remaineth one in substance for ever being stâblished by the blood of Christ the great Pastor Heb. 13. 20. Luke 1. 69. 72. 73. a God or for a God unto thee that is thy God as the Greeke translateth it Herein consisteth the power and life of the everlasting covenant whereby God himselfe his power wisedome goodnesse mercy c. is applyed unto man for blessing and salvation and wee are by adoption made the children of God 2 Cor. 6. 16. 18. For blessed is the people whose God Iehovah is Psal. 144. 15. they shall be delivered out of miseries Rev. 21. 3. 4. raised up from the dead Mat. 22. 31. 32. and God hath prepared for them an heavenly Citie Heb. 11. 16. Vers. 8. of thy sojournings that is as the Greeke explaineth it which thou sojournest in For God gave Abraham no inheritance in it no not so much as to set his foot on Acts 7. 5. but he by faith sojourned in the land of promise as in a strange country Heb. 11. 9. So this land figured unto him the kingdome of heaven as is shewed on Gen. 12. 4. But the rebellious sonnes of Abraham after they had full possession of Canaan are in another sense called sojourners there Ezek. 20. 38. and 11. 15. as being rather usurpers then lawfull possessors of that land everlasting so in Esay he saith thy people shall possesse the land for ever Esay 60. 21. howbeit they possessed the earthly land but a little while Esa. 63. 18. but the eternall inheritance was to be received by Christ reserved in the heavens for them and us Heb. 9. 15. 1 Pet. 1. 4. Vers. 9. thy seed thy children as before in v. 7. meaning al the faithful Herupon the Hebrew Doctors say Circumcision was commanded unto Abraham and his seed onely as it is written thou and thy seed after thee Gen. 17. 9. The seed of Ismael is excepted as it is written For in Isaak shall seed be called to thee Gen. 21. 12. And Esau is excepted for loe Isaak said to Iakob And he give to thee the blessing of Abraham to thee and to thy seed Gen. 28. 4. It is a generall rule that he onely is Abrahams seed that retaineth his law and his right way and these are they that ought to be circumcised Maimony in Misneh treat of Kings ch 10. S. 7. Vers. 10. my covenant that is the signe of my covenant or testament as is explained in verse 11. Hereupon are those usuall speeches when the signes and the things signified are named alike as the covenant of circumcision Act. 7. 8. the Lamb is the Lords Passeover Exod. 12. 11. the bread is Christs body Mat. 26. 17. 18. and many the like circumcised This word signifieth a cutting-offround-about to weet of the foreskin of the flesh So it was with shedding of blood and much paine and sorenesse to the flesh Exod. 4. 25. 26. Gen. 34. 25. It figured the circumcision that is the mortification of the heart and spirit in putting off the body of the sinnes of the flesh Deut. 10. 16. Rom. 2. 29. Col. 2. 11. and so it was a seale of the righteousnesse of faith Rom. 4. 11. Vers. 11. superfluous-foreskin The Hebrew Gnorlah signifieth a superfluity and stoppage that hindereth the due effect and operation of a thing and the Greeke Acrobustia which the Apostle useth in Rom. 2. 25. is in speciall that superfluity which is on the top of mans flesh to weet on the member of generation the foreskin that covereth the secret part Which God here commandeth to bee cut quite off as a signe of
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
him and let us keepe-alive seed of our father And they made their father drinke wine in that night also and the younger arose and lay with him and he knew not when shee lay downe or when shee arose And the two daughters of Lot were with child by their father And the firstborne bare a sonne and she called his name Moab he is the father of Moab unto this day And the yonger she also bare a sonne and called his name Ben-ammi he is the father of the sonnes of Ammon unto this day Annotations THere came two or the two Angels came called before men Gen. 18. 22. and so they seemed unto Lot who also entertained Angels unawares Heb. 13. 2. Compare this action of Lot with Abrahams Gen. 18. Vers. 2. my Lords so both Greeke and Chaldee also translate it the Hebrew Adonai being written otherwise then when it signifieth the Lord God see Gen. 18. 3. Nay The Angels as men humanely refused being sent also to view the manners of the people Gen. 18. 21. they would have abode in the streets indeed had not Lots importunacy made them doe otherwise So Christ made as if he would have gone further but constrained by the disciples hee stayed with them Luke 24. 28. 29. Vers. 3. pressed upon or was instant constrained so Luke 24. 29. a banquet or a drinking as both the Hebrew and Greeke words signifie for large drinking is used in banquets hereupon it is called the banquet of wine Est. 5. 6. and 7. 7. and the King and Hamon came to drinke with Queene Ester that is to banquet Est. 7. 1. So Est. 3. 15. unleavened-cakes for hast because time suffered them not to be leavened See Exod. 12. 39. where the word cakes is expressed which here wanteth as on the contrary cakes were expressed in Gen. 18. 6. where unleavened is to be understood Vers. 4. from the utmost meaning from every quarter for the Hebrew often omitteth the repeating of the same word at the end for brevities sakes as 1 Chron. 17. 5. from tent to tent and from tabernacle where is againe to be understood unto tabernacle So here from utmost part to utmost part that is from all parts Sometime it is fully expressed as in Matth. 24. 31. from the end of heaven to the end thereof The Greeke here translateth all the people together Vers. 5. called unto Lot They were not ashamed to proclaime their owne filthinesse so God reproveth the Iewes they declare their sinnes as Sodom they hide them not Esay 3. 9. may know them that is may lye with them as Gen. 4. 2. which sense the Greeke version also giveth here Hereupon that horrible and unnaturall sin which the Scripture calleth lying with the male Lev. 18. 22. and 20. 13. is called Sodomy as being first practised in Sodom and the cities about it which God would therfore severely plague in this world and for ever as the Apostle writeth of Sodom and Gomorrah and the cities about them in like manner giving themselves to fornication and going after other flesh they are set forth for an example suffering the vengeance of eternall fire Iude vers 7. The Canaanites having fallen from God to idolatry Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleannesse to dishonour their owne bodies betweene themselves and leaving the natural use of the womaÌ to burn in lust one toward another men w t men doing that which is unseemly as Paul observeth in Rom. 1. 23. 24. 27. An example of like filthinesse fell out after this in Israel Iudg. 19. 22. c. Vers. 6. the doore two words are here used for a doore the first Pethach which is the open-place wherat he went out this latter deleth which is the doore that shutteth up the passage Vers. 7. my brethren thus he lovingly intreateth those wicked men respecting the common brotherhood of nature Act. 17. 26. Esay 58. 7. so David called the evill and wicked his brethren 1 Sam. 30. 23. Vers. 8. not knowne to weet by lying with the male as the phrase is explained in Num. 31. 17. and so by the Ierusalemy Thargum here By this prostituting of his daughters Lot thought to avoid a greater evill but it is not lawfull to doe evill that good may come Rom. 3. 8. of my rafter or beame that is of my roofe or house made with rafters a part being put for the whole so the Greek hath under the roofe of my rafters but the Chaldee saith of my habitation Vers. 9. stand further or get thee a side as if they would consult of the matter But by a much like speech used in Esay 65. 5. it seemeth to bee spoken in disdaine and will hee judging judge or hee will judging judge but the Greeke resolveth it into a question came he also to judge judgement This phrase doubling the word whereof see Gen. 2. 17. may also imply Lots often rebuking of them at other times for he was vexed with the lascivious conversation of those wicked men and dwelling among them in seeing and hearing tormented his just soule day after day with their unlawfull deeds 2 Pet. 7. 8. Vers. 11. with blindnesses or dazeled-blindnesse both of body and mind when the sight beames are confused and nothing can be seene as it is The word is not used but in this place and at another like accident in 2 King 6. 18. the plurall number noteth the greatnesse of the plague as extreameblindnesse Vers. 12. or thy sonnes in the Hebrew and is here for or as the Greeke also translateth it see Gen. 13. 8. Vers. 13. will destroy or are destroying Hebr. corrupting see Gen. 6. 13. that is we are about to destroy so v. 14. Vers. 14. were taking that is being betrothed were ready to take in mariage or had taken as the Greeke explaineth it If wee thus understand it then Lot had some daughters which perished with the Sodomites for onely two which were virgins escaped with him vers 8. 30. This also seemeth closely to be implyed in vers 15. goe-out The Hebrew word hath in it a pricke extraordinary noted also in the Hebrew margine which increaseth the signification as urging an hasty going-out The like is in Exod. 12. 31. Vers. 15. are found that is present The Chaldee addeth which are found faithfull with thee the Greek saith which thou havest But found is often used for present 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity that is the punishment for iniquity Hereupon is that usuall phrase of bearing iniquity for suffering punishment Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger to partake of the wickeds punishment if when God calleth they depart not from among them Compare Rev. 18. 4. Vers. 16. lingred or delayed distracted himselfe with much trouble and businesse the Greek translateth they were troubled David contrary wise delayed not to keepe Gods commands Psal. 119. 60. ãâã in the
of Rebekah as the Scripture sheweth Nurses to have 1 Thes. 2. 7. Num. 11. 12. Vers. 60. unto thousand that is a mother of innumerable people The Chaldee translateth thousands and ten thousands whereby an infinite number is meant as in Dan. 7. 10. the gate that is as the Greeke and Chaldee translateth the cities and by possessing or inheriting is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them or it that is the seed see Gen. 22. 17. Vers. 61. after the Greeke translateth with the man So in 1 Cor. 10. 4. the rocke that followed them is in the Syriack and Arabick versions turned the rocke that went with them Thus Rebekah left her friends and fathers house to goe unto Isaak her husband so the Spouse of Christ is exhorted to forget her people and her fathers house Psal. 45. 11. Vers. 62. from the way Hebr. from the comming or from comming that is from walking The Greeke translateth Isaak walked through the wildernesse Beer lachai roi that is the well of him that liveth that seeth me whereof see Gen. 16. 14. The Greek saith by the well of vision the Chaldee from the well whereat the Angell of life appeared But the Ierusalemy paraphrase saith And Isaak went from the schoole-house of Sem the great to the well whereat the majesty of the Lord had beene revealed Though this exposition be uncertaine yet it is certaine Sem was now alive by comparing his life time Gen. 14. 18. Where Melchisedek is counted by the Iewes Sem the great who might well be master of a schoole of the Prophets south country or land of the south the south part of Canaan see Gen. 12. 9. Vers. 63. to mediate or to pray as the Chaldee translateth but the Greeke saith to exercise him-selfe which comprehendeth both meditation and prayer as the Hebrew also doth Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth or turning towards that is when it was towards evening before Sunne setting as on the contrary the looking forth of the morning Exod. 14. 27. is very early before Sunne rising So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set It seemeth to be at the ninth houre of the day with us the third houre after noone for then they beganne the daily evening service of God and burning of sacrifice and it was called in Israel the houre of prayer Act. 3. 1. Vers. 64. lighted Hebr. fell downe the Greeke hath leaped downe which was to meet him with the more reverence and submission a veyl a signe also of subjection 1 Cor. 11. 5. 6. 10. Vers. 67. the âânt of Sarah which she had peculiar for her owne use see Gen. 23. 2. the Greek translateth it the house or habitation and so the Lords tent is called an house 1 Chron. 9. 23. Compare with this Song 8. 2. where the Church bringeth Christ into her mothers house he tooke by solemnity of mariage this was in the 40 yeere of his life Gen. 25. 20. loved her So ought men to love their wives as their owne bodies likewise hee saith Husbands love your wives even as Christ also loved the Church Eph. 5. 28. 25 was dead These words the Chaldee paraphrast addeth and the Hebrew text sometime supplieth such wants as that which thou hast prayed Esay 37. 21. for I have heard that which thou hast prayed 2 King 19. 20. The Greeke translateth he was comforted concerning Sarrha his mother She died three yeeres before his mariage Hereupon the Hebrew Doctors say Isaak mourned for his mother Sarah three yeeres after three yeeres he tooke Rebekah and forgat the mourning for his mother from whence thou maist learne that whiles a man takes not a wife his love goeth after his parents when hee takes a wife his love goeth after his wife as it is said in Gen. 2. 24. Therefore shall a man leave his father and his mother and he shall cleave to his wife Pirkei R. Eliezer ch 32. CHAP. XXV 1 Abraham taking Keturah to wife hath by her many sonnes and nephewes 5 The division of his goods 7 His age and death 9 His buriall 11 Isaak blessed after his father's death 12 The generations of Ismael 17 his age and death 19 Isaak prayeth for Rebekah being barren 22 She conceiving the children strive in her wombe 24 The birth of Esau and Iakob 27 Their different state 29 Esau selleth his birthright to Iakob for a messe of pottage ANd Abraham added and tooke a wife and her name was Keturah And she bare to him Zimran and Iokshan and Medan and Midjan and lishbak and Shuach And Iokshan begat Sheba and Dedan and the sonnes of Dedan were Asshurim and Lerushim and Leummim And the sonnes of Midâan Ephah and Epher and Epoch and Abida and Eld ãâ¦ã all these were the sonnes of Keturah And Abraham gave all that he had to Isaak And to the sonnes of the concubines which Abraham had Abraham gave gifts and sent them away from ãâ¦ã aak his sonne while hee yet lived eastward unto the east country And these are the dayes of the yeeres of the life of Abraham which he lived hundred yeeres and seventy yeeres and five yeeres And Abraham gave-up the ghost and dyed in a good hoary age an old-man and full of ãâ¦ã and hee was gathered unto his peoples And Isaak and Ismael his sonnes buried him in the cave of Macpelah in the field of Ephron the sonne of Zohar the Chethite which is before Mamree The field which Abraham purchased of the sonnes of Cheth there was Abraham buried and Sarah his wife And it was after the death of Abraham that God blessed Isaak his sonne and Isaak dwelt by Beer-lachai-roi And these are the generations of Ismael Abrahams son whom Hagar the Aegyptian Sarahs hand maid bare unto Abraham And these are the names of the sonnes of Ismael by their names according to their generations the first-borne of Ismael Nebajoth and Kedar Adbeel and Mibsam And Mishma and Dumah and Massa. Hadar and Tema Ietur Naphish and Kedmah These are the sonnes of Ismael and these are their names by their townes and by their castles twelve Princes according to their nations And these are the yeeres of the life of Ismael a hundred yeeres and thirty yeeres and seven yeeres and he gave-up the ghost and died and was gathered unto his peoples And they dwelt from Havilah unto Shur which is before Aegypt as thou goest to Assiria before the faces of all his brethren did hee fall ãâã ãâã ãâã ãâã ãâã And these are the generations of Isaak the sonne of Abraham Abraham begat Isaak And Isaak was fourtie yeeres old when hee tooke Rebekah daughter of Bethuel the Syrian of Padan Aram the sister of Laban the Syrian unto him to wife And Isaak intreated Iehovah for his wife because shee was barren and Iehovah was intreated of him and Rebekah his wife conceived And the sonnes strougled-together within her and
Ismael dyed wicked then by his fathers to whom he was gathered are meant the soules of wicked men before him which are spirits in prison 1 Pet. 3. 19. Vers. 18. they that is Ismaels sonnes dwelt In Greeke he dwelt Shur a place in the wildernesse see Gen. 16. 7. The Chaldee there and here calleth it Chagra did he fall meaning either that his lot did befall him so to dwell or that he so dyed as the word fall sometime signifieth Psal. 82. 7. Gen. 14. 10. But the Greeke here translateth it he dwelt so also doth the Chaldee paraphrast so the plaine text was before in the promise Gen. 16 12. and to make to fall is to divide by lot an inheritance to dwell in Ios. 23. 4. Psal. 78. 55. ãâã ãâã ãâã ãâã ãâã Here beginneth the sixt Section of the Law called The generations of Isaak See Gen. 6. 9. Vers. 19. the generations that is the history of the off-spring of Isaak and things that befell unto him as Gen. 2. 1. and 5. 1. and 6. 9. Vers. 20. old Hebr. son of fourty yeere so v. 26. see Gen. 5. 32. the Syrian the Hebrew name is Aramite which the holy Ghost in Greeke calleth Syrian Luke 4. 27. See Gen. 10. 22. Padan Aram the same that Aram Naharajim Gen. 24. 10 for the Greeke turneth them both Mesopotamia of Syria Aram is Syria Gen. 24. 10. and 10. 22. Padan in the Syrian tongue is a payre or couple and the country of Aram lying betweene a couple of rivers is so named Padan Aram and sometime onely Padan as Gen. 48. 7. Vers. 21. for or directly-for as the force of the Hebrew word implyeth and before his wife so it seemeth to bee some solemne prayer which they made together directly for this matter having lived twenty yeeres together without any child and Isaak wexen old into the 60 yeere of his life ver 26. God exercising his faith hereby as he had done Abrahams Gen. 15. 2. The Iewes have a tradition that Isaak went with his wife to mount Morijah to the place where he had beene bound Gen. 22. 9. and prayed there Pirke R. Eliezer ch 32. Vers. 22. strugled-together or bruised themselves by strugling which did presage the contrarietie that should be betweene these two brothers and so betweene the children of God of this world if so c. an unperfect speech which in her passion she uttered the Greeke translateth it if it shall so be with me why is this unto me why have I conceived if I must feele such things to enquire or seeke either by private prayer or by asking some Prophet The Ierusalemy Thargum taketh it in this last sense and saith she went to the Schoole of Sem the great Howbeit Sem was dead about ten yeeres before this but by Abraham or Heber the great Patriarch then living shee might well inquire of God Others as R. Eliezer Perek 32. take it to be meant of her praying unto God Vers. 23. Two nations that is fathers of two nations and divers peoples Edomites and Israelites the greater to weet in dignity which came naturally by the first birthright or the elder The Hebrew Rab whereof great men and masters are called Rabbies Iohn 1. 39. Mat. 23. 8. signifieth a superiour in dignity The holy Ghost in Greeke translateth it the greater Rom. 9. 12. Hereby Esau and his posteritie are meant shall serve as came to passe carnally when the Aedomites of Esau became servants to David and to the Israelites which were of Iakob 2 Sam. 8. 14. and spiritually when Iakob got of Esau the first birthright and bereaved him of the blessing Gen. 25. 33. and 27. 29. For servitude came in with a curse and figureth reprobation Gen. 9. 25. Iohn 8. 34. 35. Gal. 4. 30. 31. Therefore from hence the Prophet teacheth that God loved Iakob and hated Esau Mal. 1. 2. 3. and the Apostle gathereth the doctrine of Gods election and reprobation saying when Rebekka had conceived by one even by our father Isaak the children being not yet borne neither having done any good or evill that the purpose of God according to election might stand not of workes but of him that calleth it was said unto her the greater shall serve the lesser as it is written Iakob have I loved but Esau have I hated Rom. 9. 10. 11. 12. 13. Vers. 25. red a signe of the cholericke cruell and bloody disposition found in Esau himselfe and in his posterity Gen. 27. 40. 41. Obad. 1. 10. Ezek. 25. 12. So the cruell persecuting Dragon was of red colour Rev. 12. 3. The Hebrew Doctors say Esau the wicked was drawne after the workes of judgement mystically signified in these words And by thy sword shalt thou live Gen. 27. 40. and therefore he was red R. Menachem Rakenat on Gen. 25. And in Bresith rabbah they note how hee was red and his meat was red Gen. 25. 30. end his land was red as in Gen. 32. 3. c. And he that takes vengeance on him is red and in red clothing Song 5. 10. Esay 63. 1. 2. all over Hebr. all of him like a mantle of hayre which the Greek translateth like a rough hide This also signified his strong fierce and crafty nature For hayre is a signe of naturall strength and nature being corrupted hairinesse denoteth the power of corruption therefore when Lepers were purified all their hayre was to be shaven off Lev. 14. 8. So the Hebrewes say that his hayrinesse signified the strength of uncleannesse which came out of him R. Menachem on Gen. 25. Esau by interpretation Made or Perfected as being of a more strong and perfect constitution naturall then other children rather like a man then a babe Vers. 26. the heele or foot sole as if he would have pulled backe his brother from the birth and have beene before him or at least for to overthrow him Which as God by their former strugling in her body and now by this behaviour did signifie so the Prophet mentioneth it after to Iakobs children how he thus strove for the grace of the first birthright which they by sin suffered themselves to be deprived of Hos. 12. 2. 3. This manner of birth that Iakobs hand held his brother by the heele was also extraordinarily strange and perillous for the life both of mother and child See the like after in Gen. 38. 28. he called that is every one called as in vers 25. it is written they called or he was called so vers 30. See the notes on Gen. 16. 14. Iakob that signifieth one that should hold by the foot or overthrow his brother Vers. 27. a cunning huntsman Hebr. a man knowing hunting of the field ranging the fields for to hunt beasts Of a disposition much like Ismaels Gen. 16. 12. or Nimrods Gen. 10. 9. perfect of a religious honest plaine and simple disposition without guile or wickednesse as the Greeke translateth vnfeighned See Gen. 6. 9. dwelling or sitting in tents that is either keeping
16 Iacob could not discern the fraud Ver. 24. Zilpah in Greek Zelpha hand maid or bondwoman servant see Gen. 16. 1. V. 25. the morning Every mans worke shall be made manifest for the Day shall declare it 1. Cor. 3. 13. They that do evill know not the light the morning is to them even as the shadow of death Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening and discovered in the morning beguiled me The Chaldee saith lyed unto me These things as they shew the evill mind and cariage of Laban both in this his fact and the excuse following so may they bee considered as a chastisement of God upon Iakob who had by guile tho with a better mind gotten the blessing Gen. 27. 35. For even the righteous are recompensed in the earth Prov. 11. 31. and with what measure men mete it shall bee measured to them againe Mat. 7. 2. But how great an affliction was this unto Iakob to bee beguiled of his Loue and deflyed with another whom in respect of her he hated ver 30. 31. For love is strong as death Song 8. 6. Ver. 27. the seven of this or the weeke that is the seven daies banquet of this Leah and so confirme the mariage with her and then we will give thee the other A weeke hath the name in Hebrue of seven daies as with us it is called a seven night And the mariage feast used to continue seven daies as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes that whosoeuer marieth a maide shall rejoyce with her 7. dayes not doing any worke but eating drinking and making merry And so if he marry a woman not a maid 3. daies And if he take more wives together he must rejoyce with every of them her conuenient time of joy Maimony treat of Wives ch 10. S. 12. 13. Thus Laban provided that Iakob by voluntary consent to this mariage with Leah should not be able afterward to put her away The Ierusalem Chaldee paraphrase plainly applyeth this to the seven dayes banquet for Leah And that it cannot be meant of seven yeeres before he should mary Rachel the birth of their children and life of Iakob after in the Historry do manifest Gen. 47. 9. and 41. 46. and 30. 24. there shall be given to we et by me as the Greeke translateth I will give The Hebrew also may signifie we will give that is I and my friends this also meaning Rachel ver 28. So to make him amends he urgeth upon him another mariage incestuous Which how ever Iakob accepted and it may by the special motion of Gods spirit as Samsons mariage with the Philistian woman was of the Lord Iudg. 14. 4. yet ordinarily the fact cannot be cleared nor may be imitated Though in mystery the churches of Iewes and Gentiles may by these two sisters be implyed as the two Testaments were in Abrams wives Gen. 16. Gal. 4. shalt serve So covetousnes of gaine by Iakobs service made him thus to offer and Iakob in yeelding to this is a mirror of patience Ver. 31. hated not simply but in comparison of Leah that is lesse loved as the former verse sheweth So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God for consenting to the sin with her father opened her womb that is made her to beare children the contrary was in Gen. 20. 18. The Chaldee translateth gave her conception Ver. 32. Ruben that is Son of-seeing or of him that seeth meaning her affliction as the next words doe explaine or See ye the Son So in Pirkei R. Eliezer chap. 36. it is said God saw Leahs tribulation and gave her conception and consolation to her soule and she bare a man-child of a goodly forme and sayd see the son which God hath given me Vers. 33 Simeon written in Greek by the Evangelists Symeon 2 Pet. 1. 1. and Simon Mat. 10. 2. by interpretation Hearing or son of hearing that Leah was hated Vers. 34. he called or not noting any person his name was called See Gen. 16. 14. Levi that is Ioyned the reason of the name here was of her husbands joyning unto her after the Levites were joyned unto the Priests in the ministery and service of God as Numb 18. 2. 4. Vers. 35. this time or now to weet againe as the Greeke addeth confesse that is openly praise and celebrate in solemne manner This here applyed to the Lord is after applyed to Iudah himselfe Gen. 49. 8. Iudah or Iehudah in Greeke Iudas by interpretation A Confessor or the son of Confession or of Praise Of him all the sons of Iakob are called Iewes Esth. 3. 6. Mat. 27. 37. and he is a true Iew whose praise is of God Rom. 2. 29. stayed or stood stil that is left off bearing for a whilâ afterward she had more increase Gen. 30. 17. And thus God dispensed his blessings where least love of man was showen which redounded to his further glory by Leahs thankfulnesse CHAP. XXX 1. Rachel in griefe for her barrennesse giveth Bilhah her mayd unto Iakob 5. Bilhah beareth Dan and Naphtali 9. Leah giveth him Zilpah her mayd who beareth Gad and Asher 14. Reuben findeth Mandrakes with which Leah hireth her husband of Rachel 17. Leah beareth Issachar Zebulun and Dinah 22. Rachel beareth Ioseph 25. Iakob desireth to depart 27. Laban stayeth him on a new covenant 37. Iakobs policie whereby he became rich ANd Rachel saw that she did not bearechildren unto Iakob and Rachel envied her sister and she said unto Iakob Give me sonnes or else I dye And Iakobs anger was kindled against Rachel and he sayd am I in Gods stead who hath with-held from thee the fruit of the wombe And she said Behold my handmaid Bilhah goe in unto her and shee shall beare upon my knees and I also shall bee builded by her And shee gave unto him Bilhah her handmayd to wife and Iakob went in unto her And Bilhah conceived and bare unto Iakob a son And Rachel sayd God hath judged me and hath also heard my voice and hath given unto me a sonne therefore called she his name Dan. And Bilhah Rachels hand maid conceived againe and bare a second son unto Iakob And Rachel said wrastlings of God have I wrastled with my sister I have also preuailed and she called his name Naphtali And Leah saw that shee had stayed from bearing and shee tooke Zilpah her handmaid and gave her unto Iakob to wife And Zilpah Leahs handmayd did beare unto Iakob a sonne And Leah said With a troupe and shee called his name Gad. And Zilpah Leahs hand-maid did beare a second son unto Iakob And Leah said With my blessednesse for the daughters will call me blessed and she called his name Aser And Reuben went in the daies of wheat haruest and found Mandrakes in the field and brought them unto his mother Leah and Rachel sayd unto Leah Give
12. CHAP. XXXVII 2 Ioseph is hated of his brethren 5 his two dreams portending his superiority over them 13 Iakob sen deth him to visit his brethren 18 They conspire his death 21 Reuben saveth him 23 They strip him and cast him into a pit 26 By Iudahs advice they sell him to the Ismaelites 31 His father deceived by the bloody coat mourneth for him 36 He is sold into Aegypt to Potiphar Pharaohs eunuch ãâã ãâã ãâã ãâã ãâã ANd Iakob dwelt in the land of the sojournings of his father in the land of Canaan These are the generations of Iakob Ioseph being seventeene yeeres old was feeding the flocke with his brethren and he was a lad with the sonnes of Bilhah and with the sonnes of Zilpah his fathers wives and Ioseph brought their evill report unto his Father And Israel loved Ioseph more then all his sonnes because hee was the sonne of old age unto him and he made him a coat of many-colours And his brethren saw that their Father loved him more then all his brethren and they hated him and could not speake to him with peace And Ioseph dreamed a dreame and he told it to his brethren and they hated him yet the more And hee said unto them Heare I pray you this dreame which I have dreamed For behold wee were binding sheaves within the field and loe my sheafe arose and also stood upright and loe your sheaves compassed-about and bowed-downe themselves to my sheafe And his brethren said to him shalt thou reigning reigne over us or ruling rule over us and they hated him yet the more for his dreames and for his words And he dreamed yet another dreame and told it to his brethren and said behold I have dreamed yet a dreame and behold the Sunne and the Moone and eleven Starres bowed-downe themselves unto me And he told it to his father and to his brethren and his father rebuked him and said unto him what a dreame is this which thou hast dreamed shall I and thy mother and thy brethren comming come to bow-downe our selves to thee to the earth And his brethren envied him but his father observed the saying And his brethren went to feed their fathers flocke in Sechem And Israel said unto Ioseph doe not thy brethren feed in Sechem Come and I will send thee unto them and he said to him loe here am I. And he said to him Goe I pray thee see the peace of thy brethren and the peace of the flocke and bring me word againe and he sent him from the vallie of Chebron and he came to Sechem And a man found him and behold he was wandring in the field and the man asked him saying what seekest thou And he said I am seeking my brethren tell mee I pray thee where are they feeding And the man said they are departed hence for I heard them saying Let us goe to Dothan And Ioseph went after his brethren and found them in Dothan And they saw him a farre off and before hee came-neere unto them they craftily-conspired against him to slay him And they said ech man unto his brother behold this master of dreames is comming And now come and let us kill him and cast him into one of the pits and wee will say an evill wild-beast hath eaten him and we shall see what his dreames will be And Ruben heard it and hee delivered him out of their hand and said let us not smite him in soule And Reuben said unto them Shed no blood cast him into this pit which is in the wildernesse and lay no hand upon him that he might deliver him out of their hand to returne him unto his father And it was when Ioseph was come unto his brethren that they stript Ioseph out of his coat the coat of many colours which was on him And they tooke him and cast him into a pit and the pit was empty there was no water in it And they sate-downe to eat bread and they lifted up their eyes and saw and behold a way faring company of Ismaelites was comming from Gilead and their camels bearing spicery and balme and myrrh going to cary it downe to Egypt And Iudah said unto his brethren what profit is it if wee kill our brother and conceale his blood Come let us sell him to the Ismaelites and let not our hand be upon him for he is our brother our flesh his brethren hearkened And there passed by Midianites merchant men and they drew and lifted-up Ioseph out of the pit and sold Ioseph to the Ismaelites for twenty shekels of silver and they brought Ioseph into Egypt And Ruben returned unto the pit and behold Ioseph was not in the pit and he rent his clothes And hee returned unto his brethren and said the lad is not and I whither shall I goe And they took Iosephs coat and killed a kid of the goates and dipped the coat in the blood And they sent the coat of many-colours and they brought it to their father and said this have wee found know now whether it be thy sonnes coat or no. And he knew it and said it is my sonnes coat an evill wild-beast hath eaten him Ioseph is torne is torne-in-peeces And Iakob rent his garments and put sackcloth upon his loines and mourned for his sonne many daies And all his sonnes and all his daughters rose-up to comfort him and he refused to be comforted and he said for I will goe down unto my sonne mourning to hell and his father wept for him And the Medanites sold him into Egypt unto Potiphar an Eunuch of Pharaohs the Provost Marshall Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the ninth section of the Law called And Iakob dwelt See Gen. 6. 9. and 28. 10. Vers. 1. of the sojournings or pilgrimages that is as the Geeke saith wherein his father Isaak sojourned so Gen. 17. 8. and 28. 4. Hereby Gods remembrance of his promise to Iakob and providence for him is manifested Gen. 28. 13. and 36. 6. 7. also Iakobs faith Heb. 11. 9. Psal. 37. 3. Vers. 2. These which are rehearsed in Gen. 35. 23. 26. for this is a prosecuting of that historie which was by narration of Esaus pedegree interrupted or these which follow are the generations that is the storie of things which did befall him see Gen. 6. 9. and 25. 9. old Hebr. sonne of 17. yeere see Gen. 5. 32. As his father nourished him a childe 17. yeeres so hee againe nourished his aged father 17. yeeres in Egypt Gen. 47. 9. 28. alad or yong man which word is used not onely for yong in yeeres but often for a servant or minister see Gen. 14. 24. In this sense it noteth Iosephs humility and how his father though hee loved him most yet brought him up without idlenesse or cockering So Christ the Sonne of man came not to bee served but to serve Matth. 20. 28. report or infamie their infamous cariage which caused ill report of them It intimateth
words said unto them whence come ye And they said from the land of Canaan to buy food And Ioseph knew his brethren but they knew not him And Ioseph remembred the dreams which hee had dreamed of them and hee said unto them ye are spies to see the nakednes of the land you are come And they said unto him Nay my lord but thy servants are come to buy food We all of us are sons of one man we are true men thy servants are not spies And he said unto them Nay but yee are come to see the nakednesse of the land And they said We thy servants were twelve brethren the sons of one man in the land of Canaan and behold the yongest is with our father this day and one is not And Ioseph said unto them That is it that I spake unto you saying ye are spies By this ye shall be proved as Pharaoh liveth if ye go-forth from hence except when your yongest brother come hither Send one of you and let him âetch your brother and you be ye in bonds that your words may be proved whether truth be in you and if not as Pharaoh liveth surely ye are spies And he put them all together into ward three dayes And Ioseph said unto them in the third day This do and live I feare God If yee be true men let one of your brethren be bound in the house of your ward and goe you bring ye corne for the famine of your houses And bring your yongest brother unto mee and your words shall be verified and ye shall not dye and they did so And they said each-man unto his brother Verily we are guilty concerning our brother in that we saw the distresse of his soule when he besought us-forgrace we heard him not therfore this distresse is come upon us And Reuben answered them saying did not I say vnto you saying do not sin against the child and ye heard not his blood also behold it is required And they knew not that Ioseph heard for an interpreter was betweene them And he turned about from them and wept and hee returned unto them and spake unto them tooke from them Sime on and bound him before their eies And Ioseph commanded that they should fill their vessels with corne and to restore every mans money into his sack to give them provision for the way and thus did he unto them And they tooke up their corne upon their asses and went from thence And one opened his sacke to give provender to his asse in the Inne and he saw his money and behold it was in his bags mouth And he said unto his brethren my money is restored and also behold it is in my bag and their heart went-forth and they treÌbled ech-man to his brother saying what is this that God hath done unto us And they came unto Iakob their father unto the land of Canaan and told him all that befell them saying The man the lord of the land spake with us hard words took us as spies of the land And we said unto him we are true men we are not spies We were 12. brethren sons of our father one is not the yongest is this day with our father in the land of Canaan And the man the lord of the land said unto us By this shall I know that ye are true men leave one of your brethreÌ w th me and take for the famine of your houses go And bring your yongest brother unto me and I shall know that yee are not spies but that yee are true men I wil give you your brother and yee shall trafficke in the land And it was they emptying their sacks that behold every mans bundle of money was in his sacke and they saw the bundles of their money they and their father and they feared And Iakob their father sayd unto them Me have ye bereaved-of children ãâã Ioseph is not and Simeon is not and Benjamin ye will take away all these things are against me And Reuben sayd unto his father saying Slay my two sonnes if I bring him not unto thee give him into my hand I will bring him againe unto thee And he sayd my son shall not goe down with you for his brother is dead and he is left himselfe alone and mischiefe shall befall him by the way in the which ye goe and ye shall bring-downe my gray-hayres with sorrow unto hell Annotations COrne-to-sell or sale of corne so the Hebrew Sheber which is breaking is here translated in Greeke the selling of wheat the Chaldee also so expresseth it See Gen. 41 56. Iakob saw that is understood this by the report of others he heard it vers 2. So the people saw the voyces Exod. 18. 20. one on another or on your selves as negligent or as men helplesse none knowing what to doe The Greeke translateth why are ye slothfull By the famine that came over all Egypt and Canaan there was great affliction that our fathers found no sustenance Act. 7. 11. In Abrams dayes Canaan was vexed with famine Gen. 12. 10. againe in Isaaks time Gen. 26. 1. and now in Iakobs So God exercised the faith and patience of the Saints in the common calamities of the world The like was in Act. 11. 28. Vers. 4. lest mischiefe understand I must take heed lest c. see Gen. 3. 22. For mischiefe the Chaldee putteth death the word implyeth it and lesser evill also as appeareth by Exod. 21. 22. 23. 24. The Greeke calleth it sicknesse Vers. 6. the ruler he that had authority and power in his hand as the originall word signifieth Eccles. 8. 8. 4. and David confirmeth Psal. 105. 22. Of the Hebrew Shallet and Shilton is made in Arabike the name Sultan a title whereby the chiefe rulers of Egypt and Babylon are still called bowed downe so fulfilling the Oracle in Gen. 37. 7. 8. Vers. 7. made himselfe strange in Greeke he was allenated from them The Chaldee expounds it hee bethought him what hee should speake with them with them or unto them for the scripture useth these phrases indifferently as speake not with us in the Iewes language 2 Kings 18. 26. or speake not unto us Esay 36. 11. and spake with him 2 Chron. 10. 10. or spake unto him 1 King 12. 10. and in Greeke as he spake with them Mark 6. 50. or he spake unto them Mat. 14. 27. Vers. 9. spies The Hebrew hath the signification of footing or going from place to place The Apostle in Greeke translateth it spies Heb. 11. 31. nakedues that is the naked weake or ruined places as the Chaldee explaineth it The Greeke translateth it footsteps Ioseph dealeth with his brethren in sinne as God doth with his children who often estrangeth himselfe from them dealeth roughly and counteth them unto him as his enemies Iob. 19. 11. and 13. 24. Vers. 11. true or upright honest men The Greeke saith peaceable Vers. 13. is not that is he is dead as the
translations make it here a word of intreating Wee pray So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you that is bee of good comfort or ye are in safety Peace is here opposed to seare so in Iob 21. 9. Vers. 25. against or untill Ioseph come eate bread the Greeke explaineth it dine there Vers. 26. the present Gr. the gifts which they had in their hands which being also from their father now the sunne and eleven starres doe obeysance to Ioseph as he dreamed Gen. 37. 10. Vers. 27. of their peace that is of their welfare how they did as the Greeke translateth how doe yee So after is your father in health See Gen. 37. 14. and 41. 16. Vers. 30. made-hast Gr. was troubled did yerne or did burne were kindled with naturall affection The Greeke and Chaldee expresse it by being turned The like is in 1 King 3. 26. Vers. 32. an abhomination The Greeke explaineth the cause for that every feeder of sheepe was an abhomination to the Egyptians and Moses telleth the same Gen. 46. 34. The Chaldee more plainely saith because the Hebrewes eat the cattell which the Egyptians worship Compare this exposition with Exod. 8. 26. Vers. 33. yongest Hebr. least according to his littlenesse meaning of age not of stature at or looking upon his neighbour Vers. 34. unto them understand and sent unto them five times or five parts Hebr. five hands which the Greeke expoundeth five fold the Chaldee five parts or portions so Gen. 47. 24. largely-dranke or drunke themselves-merry were drunken which word is used for large drinking unto mirth but with sobriety Hag. 1. 6. Ioh. 2. 10. CHAP. XLIV 1. Ioseph sending his brethren away with corne causeth his cup to be put in Benjamins sacke 4 Hee sendeth after them complaining of injurie 11 Search is made and the cup found 13 They are brought backe and submit themselves to servitude 17. Ioseph would retaine Benjamin onely 18 Iudahs humble supplication to Ioseph wherein after relation of things that had passed he offred himselfe bond-man in Benjamins stead in commiseration of his aged father ANd hee commanded him that was over his house saying fill the mens bagges with food so much as they can carie and put every mans money in his bagges mouth And my cup the silver cup put in the bags mouth of the youngest and his corne money and he did according to the word of Ioseph which he hath spoken The morning was light and the men were sent away they and their asses They were gone out of the citie not gone farre and Ioseph said to him that was over his house rise-up follow after the men and overtake them and say unto them wherfore have ye rewarded evill for good Is not this it in which my Lord drinketh and he would searching search diligently for it yee have done evill in that yee have done And hee overtooke them and hee spake unto them these same words And they said unto him wherefore speaketh my Lord such words Farre be it from thy servants to doe such a thing Behold the money which we found in our bagges mouth we brought againe unto thee out of the land of Canaan and how should wee steale out of thy Lords house silver or gold With whom soever of thy servants it be found both let him dye and we also will be to my Lord for servants And he said now also according to your words so let it be hee with whom it is found shall be my servant and you shall be blamelesse And they hastened and tooke-downe every man his bagge to the ground and they opened every man his bagge And he searched he began with the eldest and ended with the yongest and the cup was found in Benjamins bagge And they rent their garments and laded every man his asse and returned to the citie And Iudah and his brethren came to Iosephs house and he was yet there and they fell before him on the ground And Ioseph said unto them what deed is this that ye have done knew ye not that such a man as I could searching search-diligently And Iudah said what shall we say unto my Lord what shall we speake and how shall wee justifie our selves God hath found out the iniquity of thy servants behold wee are my Lords servants both we and hee in whose hand the cup is found And he said farre be it from me to doe this the man in whose hand the cup is found hee shall be my servant and you get ye up in peace unto your father ãâã ãâã ãâã ãâã ãâã And Iudah came-neere unto him and said O my Lord let thy servant I pray thee speak a word in the eares of my Lord and let not thy anger be kindled against thy servant for thou art even as Pharaoh My Lord asked his servants saying have yee a father or a brother And wee said unto my Lord wee have a father an old-man and a childe of his old-age the yongest and his brother is dead and he himselfe alone is left of his mother and his father loveth him And thou saydst unto thy servants bring him downe unto me that I may set mine eye upon him And wee said unto my Lord the yong-man cannot leave his father and if hee should leave his father then hee would dye And thou saydst unto thy servants if your yongest brother come not downe with you ye shall no more see my face And it was when wee came-up unto thy servant my father then wee told him the words of my Lord. And our father said Returne buy for us a little food And we said we cannot goe-downe if our yongest brother be with us then will we goe-downe for wee cannot see the mans face and our yongest brother not bee with us And thy servant my father said unto us you doe know that my wife bare unto mee two And the one went-out from me and I said surely hee is torne is torne-in-pieces and I saw him not since And if ye take this also from my face and mischiefe befall him then shall ye bring downe my gray-haires with evill unto hell And now when I come to thy servant my father and the yong-man he be not with us and his soule is bound-up in his soule Then will it be when hee seeth that the yong-man is not that he will dye and thy servants shall bring-downe the gray-haires of thy servant our father with sorrow unto hell For thy servant became surety for the yong-man unto my father saying if I bring him not unto thee then will I bee a sinner unto my father all daies And now I pray thee let thy servant abide in stead of the yong-man a servant to my Lord and let the yong-man goe-up with his brethren For how shall I goe-up to my father and the yong-man bee not with me lest I see the evill that shall finde my father Annotations OVer his house that is his steward see Gen. 43. 16. 19.
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
and she saw him that he was a goodly child and she hid him three moneths And she could not longer hide him and shee tooke for him an arke of bulrushes and dawbed it with slime and with pitch and she put the childe therein and put it in the flags by the rivers brink And his sister stood afarre off to know what should be done to him And the daughter of Pharaoh came downe to wash at the river and her maidens walked by the rivers side and she saw the arke among the flags and sent her hand maid and tooke it And she opened it and saw the child and behold the babe wept and she had-compassion on him and said This is one of the Hebrewes children And his sister said to Pharaohs daughter shall I goe and call to thee a woman a nurse of the hebrew women that she may nurse the child for thee And Pharaohs daughter said to her Go and the maid went called the childs mother And Pharaohs daughter said to her Take this child away and nurse it for me and I will give thee thy wages and the woman tooke the child nursed it And the child grew great and she brought him unto Pharaohs daughter and he was to her for a son and she called his name Moses and she said because I drew him out of the water And it was in those dayes when Moses was growen-great that hee went-out unto his brethren and saw their burdens and he saw an Egyptian man smiting an Hebrew man one of his brethren And hee looked this way and that way and saw that there was no man and he smote the Egyptian and hid him in the land And he went-out in the second day and behold two Hebrew men strove-together and he said to the wicked one wherefore smitest thou thy neighbour And hee said who made thee a man a prince and a judge over us sayest thou this to kill me as thou killedst the Egyptian And Moses feared and said surely the thing is knowne And Pharaoh heard this thing and he sought to kill Moses and Moses fled from the face of Pharaoh and dwelt in the land of Midian and hee sate downe by a well And the Priest of Midian had seven daughters and they came and drew water and filled the troughes to water their fathers flocke And the sheedherds came and drove them away and Moses stood-up and saved them and watred their flocke And they came unto Reguel their father and he said why are ye come so soone to day And they sayd an Egyptian man delivered us out of the hand of the sheepherds and also drawing drew water for us and watred the flocke And he sayd unto his daughters and where is he wherefore now have ye left the man call him that he may eate bread And Moses was content to dwell with the man and he gave Zipporah his daughter unto Moses And she bare a sonne and he called his name Gershom for he sayd I have been a stranger in a forraigne land And it was after those many dayes when the King of Egypt was dead and the sonnes of Israel sighed for the servitude and cryed-out that their cry came-up unto God for the servitude And God heard their growning and God remembred his covenant with Abraham with Isaak and with Iakob And God looked upon the sonnes of Israel and God knew them Annotations A Man named Amram the sonne of Kohath the sonne of Levi Exod. 6. 16. 18. 20. To this religious family rather then any other God now appeared which mercy is remembred in 1 Sam. 2. 27. tooke to wife Exod. 6. 20. the daughter named Iochebed sister unto Kohath and next daughter to Levi aunt unto Amram her husband Exod 6. 20. Numb 26. 59. So Thargum Ierusalemy saith hee tooke Iochebed his aunt to him to wife Such mariages with their neere kindred were afterwards forbidden when the tribes and families were multiplyed Levit. 18. 12. a sonne this was not their first childe for Marie a daughter and Aaron a sonne were both borne before him Verse 4. Numb 26. 59. Exod. 7. 7. Vers. 2. a goodly childe or fayre proper child so the Apostle following the Greeke version translateth it in Hebr. 11. 23. the Hebrew being good meaning in forme and beauty as Gen. 24. 16. and Stephen addeth goodly or faire to God Act. 7. 20. that is exceeding faire or having divine beauty and gââdlinesse and there be of the Iew Doctors which write to the like effect that hee had the forme of an Angel of God Pirkei R. Elie ãâ¦ã chap. 48. And heathen writers make mention also of his beautifull personage Iustin. hist. b. 36. This Moses was by the father the seventh generation from Abraham as Enoch was the seventh from Adam and Abraham the Hebrew was the seventh from Heber and considering his miââdes upon Egypt and his lawes unto Israel hee may be likened to that manchild who ãâã to rule all ãâã with ãâã of ãâã Rev. 12. 5. ãâ¦ã together with his father therefore the Greeke translateth they hid And Paul saith By faith Moses was hid of his parents three moneths because they saw hee was a goodly childe and they were not afraid of the kings commandement Heb. 11. 23. This hiding was in his owne fathers house Act. 7. 20. in the yeare from the creation of the world 2433. Vers. 3. longer or any more by reason they dwelt mixed with the Egyptians Exod. 3. 22. and the kings commandement was strait and dangerous to transgresse Exod. 1. 22. Heb. 11. 23. arke or coffin whereof see Gen. 6. 14. Thus Moses as Noe was saved in an arke from drowning what that figured see Gen. 6. 15. c. bulrushes a thing there growing of which the Egyptians used to make leight botes and vessels to goe upon the waters Esay 18. 2. flags or sea weeds or sedge such as grew by that river and in the red sea and other seas Ion. 2. 5. Hereof the Redsea had the name see Exod. 10. 19. brinke Hebr. lip Vers. 4. his sister named Marie or Miriam of whom see Exod. 15. 20. Numb 26. 59. stood or set her selfe to stand and looke or espied as the Greek translateth it to learne what should befall him Vers. 6. saw the child or saw him namely the child had compassion or mercifully spared him see this word in Cen. 19. 16. Hebrewes so the Israelites were called of Heber see Gen. 14. 13. and 39. 14. The Chaldee translateth it Iewes so after verse 7. 11. 13. c. Vers. 7. a woman a nurse an Hebrew phrase the word woman may in English bee omitted as the word man in verse 11. 14. See Gen. 13. 8. 38. 1. Vers. 10. for a sonne adopted to be as her owne child and trained up in all the wisedome of the Egyptians Act. 7. 21. 22. Moses in Hebrew Mosheh but the Greeke of the new Testament writeth him Moses and Moyses Mat. 19. 8. Act. 7. 20. 35. 37. his name signifieth
17. 1. name Iehovah which name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promises as is observed on Gen. 2. 4. in which latter respect he here saith he was not knowne to their fathers by this name or as the Greeke and Chaldee translate he manifested not nor make knowne this name They being sustained by faith in Gods almighty power without receiving the thing promised Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnes and of the efficacie of that his name Iehovah which therefore they sung to his praise upon their full deliverance from the Egyptians Exod. 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Iehovah Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and Amen 2 Cor. 1. 20. having fulfilled all things for our redemption manifesteth himselfe by this name in the interpretation thereof as that he is Alpha and Omega thâ beginning and the ending the Lord who Is and who was and who Is to come even the Almighty Revel 1. 8. 17. 18. Otherwise neither Abraham nor Isaak nor Iacob was without the knowledge of this name Iehovah altogether for by it also in part God revealed himselfe to them as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law is said to have no glory in respect of the excellent glory of the Gospel 2 Cor. 3. 10. so this is spoken by comparison here The Iewes of a long time have not used this name but for it they reade Adonai that is Lord. One of themselves hath written thus Why doe the Israelites pray in this world and are not heard Because they know not the plaine name of God which is Iehovah in the world to come the world of the Messias God will make it knowne unto them and then they shall be heard Ialkut in Psal. 91. This restimony is true upon them not for the sound of the letters but for the want of faith in Christ who is called Iehovah our Iustice Ierem. 23. 6. when they shall be converted unto him God will heare them Ioh. 16. 23. Vers. 4. established or erected frame and sure see Gen. 6. 18. this was done to Abraham with expresse limitation of the time of Israels release out of Egypt Gen. 15. 13. 18. sojournings or peregrinations pilgrimage see Gen. 17. 8. and 26. 3. and 35. 27. Vers. 6. the burdens the Greeke saith from the power the Chaldee from amidst the tribulation of the servitude of the Egyptians so in verse 7. This mercie is remembred in Psal. 81. 7. firetched our that is lifted up on high as both the Gr. and Chaldee doe explaine it and it signifieth Gods might and open manifestation with continuancie of the same against Egypt till the redemption of Israel were fully performed Deut. 4. 34 2 King 17. 36. Esay 9. 12. 17. 11. Vers. 7. a God or for a God this was the covenant with Abraham see Gen. 17. 7. Vers. 8. life up my hand that is sweare as the Chaldee explaineth it I sweare by my word to give it Of this signe see Gen. 14. 22. Hereof is that speech Iehovah hath sworne with his right hand c. Esay 62. 8. will give it under which figure eternall life in heaven was implied also to the faithfull as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this that it signified the Ierusalem that is above R. Menachem on Exod. 6. Vers. 9. anguish Hebrew shortnesse that is anger griefe and discouragement of spirit that they could not patiently endure their troubles the Greeke translateth it pusillââimity or feeblenesse of minde So the short of spirit is opposed to the man slow to wrath Prov. 14. 29. and shortnesse of spirit in Iob was trouble and discouragement Iob 21. 4. A like phrase is of shortnesse of soule whereof see Numb 21. 4. And this griefe and discouragement of Israel was so great that they wished rather to bee let alone that they might serve the Egyptians than to have any further proceeding in this businesse Exod. 14. 12. servitude or bondage which was upon them as the Chaldee addeth the Greeke translateth for hard works And this was the outward cause added to their inward discouragement and little faith Vers. 12. of uncircumcised lips Hebrew superfluous or uncircumcised of lips that is as the Gr. translateth not eloquent as the Chaldee saith of an heavy speech the same which Moses complained before in Exod. 4. 10. but figuratively spoken as having uncircumcised lips that is many superfluous words or unsanctified and so unfit to speake to the King So Esaias complained of polluted lips Esay 6. 5. Of this word superfluous See Gen. 17. 11. Vers. 13. unto that is as the Greeke addeth to goe unto to bring forth that is that they might bring forth so ver 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hindred by mens unfaithfulnesse neither was Israel saved for their owne righteousnesse who from the first to the last shewed themselves rebellious as Moses after telleth them Deut. 9. 4. 5. 6. 7. 24. Ver. 14. heads that is as the Greeke translateth chiefe governors or captaines This genealogie following is to shew the natural stocke of Moses and Aaron Levites verse 26. 27. and the time of Israels deliverance according to Gods promise verse 16. 18. 20. Enoch Hebrew Chanoch in Greeke Enoch see Gen. 46 9. c. Ver. 16. 137. yeeres This mans age with his sons ver 18. and Nephewes verse 20. serve for the opening of that speech concerning Israels peregrination Ex. 12. 40. see the notes there Vers. 20. his aunt that is his fathers sister as saith the Chaldee paraphrase in the Masorites Bible but the Chaldee set out by Arias Mont. hath the daughter of his fathers sister and the Greeke saith the daughter of his fathers brother neither of them well for she was the daughter of Levi Exod. 2. 1. and so sister to Amrams father Vers. 21. Korah he proved a rebell against Moses Numb 16. 1. c. Vers. 22. Vzziel of him and his two sonnes mention is made in Levit. 10. 4. where he is called Aarons uncle Vers. 23. Elisabet so the Greeke writeth this name and the new Testament Luk. 1. 5. and so we in English the Hebrew soundeth it Elishebangh She was of the tribe of Iudah being the Prince Naassons sister Numb 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu these dyed before the Lord by a fire Levit. 10. 1. 2. Eleazar hee succeeded his father Aaron in the high priesthood Numb 20. 25. 26. c. Of the priests that were of him and his brother
gotten victorie over the spirituall Pharaoh the Beast Antichrist when they stand by the sea of glasse mingled with fire as Israel here standeth by the red sea having harpes of God as the women here had timbrels v. 20. and they sing the song of Moses the servant of God and the song of the Lamb the Son of God Rev. 15. 2. 3. 4. gloriously or excellently Hebr. excelling excelleth which the Gr. translateth is become gloriously glorious The Chaldee paraphraseth for he excelleth above the excellent and excellencie is his Vers. 2. Iah this is one of the proper names of God Psal. 68. 5. first used in this song and seldome but in songs and psalmes The Hebrew Halelujah that is Praise yejah is kept by the Holy Ghost in Greeke Allelouia Rev. 19. 1. 3. 4. 6. The memoriall of this name was kept also among the heathen Romans who called their greatest god Iu-piter that is Iah father The Greeke Bible usually translateth Iah Lord the Chaldee Feare and Thârgum Ierusaelemy on this place expoundeth it the Feare of all the world Other Hebrewes make it an abridgement of the name Iehovah and a part of it Maimoây in Iesudei hatorah chap. 6. S. 4. so it signifieth the essence or being of God as Iehovah also doth whereof see the notes on Gen. 2. 4. or as Iah is pâonounced with breathing it may signifie God who giveth to all Life and Breath and all things Acts 17. 25. my strength he which giveth me strength as in Psalme 68. 36 so the Greeke here translateth it Helper or he to whom I give strength that is strong praise as in Psalme 29. 1. give ye to Iehovah glory and strength so out of the mouth of babes and sucklings thou hast founded strength Psal. 8. 3. is expounded by our Saviour thou hast perfected praise Matth. 21. 16. Howbeit we may here retaine the name Strength which the Holy Ghost often ascribeth to God among other his praises as in 1 Tim. 6. 16. to whom be honour and strength in 1 Peter 4. 11. to whom be glory and strength and sundry the like Revel 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God for by his owne strength shall no man prevaile 1 Sam. 2. 9. song or psalme melodie that is the argument of my song or whom I praise with Psalme so the Chaldee translateth it my praise also the Greeke in Esay 12. 2. though here it turneth it my protectour It is generally all melodie with voice of man Esay 51. 3. or instruments of musicke Amos 5. 23. These words the Prophets after use when they sing of Christ and of his graces as Psal. 118. 14. and Esay 12. 2. where the name Iehovah is added for Iah Iehovah is my strength and song There immediatly before he hath reference to Israels salvation from the Egyptians Esay 11. 15. 16. which being by him applied to our salvation by Christ sheweth that all these things happened unto them for types as the Apostle saith 1 Cor. 10. 11. and he or for he as And he heard Esay 39. 1. is expounded For he heard 2 King 20. 12. And thou wilt save 2 Sam. 22. 28. is For thou wilt save Psalme 18. 28. a salvation or for a salvation that is hath saved helped or delivered mee from mine enemies who were too strong for mee So this phrase meaneth as in 2 Sam. 10. 11. If the Syrian be too strong for me then thou shalt be to me a salvation that is shalt helpe or rescue me Thus Christ is called Gods salvation Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies Luke 1. 71. 74. The Chaldee here paraphraseth hee said by his word and hath beene to mee a redeemer an habitation or a comely dwelling and so will dwell with him the Chaldee explaineth it I will build him a sanctuarie Or wee may English it I will adorne him will doe him seemely honour as the Greeke translateth I will glorifie him my father this the Chaldee expoundeth my fathers it seemeth principally to intend Abraham the father of many nations Genes 17. 5. and with him Isaak Iakob and the rest to whom God gave his promises which now beganne to be performed to their children Gen. 15. 14. exalt with song and praise as this word is often used in Psalmes wherein God his name and actions are extolled Psalme 30. 2. and 118. 28. and 145. 1. Esay 25. 1. Vers. 3. man of warre that is a noble warriour for the word man added to other things often signifieth excellencie as a man of arme is a mighty one Iob 22. 8. a man of words is an eloquent person Exod. 4. 10. And so the Chaldee here expresseth it calling him the Lord and Victour of wars and the Greeke a breaker of warres Now did the Lord ride upon his horses and his chariots of salvation his bow was made quite naked Habakkuk 3. 8. 9. This also may have reference to Christ the Conquerour as Psalme 24. 8. Revel 19. 11. c. Iehovah this name among other things noteth Gods powerfull effecting of judgements upon his enemies for the salvation of his Church and hee is therefore called Iehovah of hosts Psal. 83. 14. 19. and 46. 7. 8. 12. See the notes on Genes 2. 4. and Exodus 6. 3. Vers. 4. the choise that is as the Greeke translateth his chosen captaines meaning the fairest best and valiantest as the Chaldee translateth the fairest so in Gen. 23. 6. Of these captaines see Exod. 14. 7. Like triumph shall bee over the enemies of Christ when all the fowles of heaven shall be called to eat the flesh of Kings and of Captaines and of mighty men and the flesh of horses and of them that sit on them c. Rev. 19. 17. 18. 21. Vers. 5. as a stone that they could not helpe themselves with swimming neither rise up any more for ever as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes as a stone into the mighty waters A like judgment God will bring upon Babylon the spirituall Egypt for as a stone cast into the sea so with violence shall that great citie Babylon be throwne downe and shall be found no more at all Revel 18. 21. Ver. 6. become glorious or wondrous excellent ample and magnificent It may also imply is become glorious to me So David extolleth the workes of Gods right hand Psal. 118. 15. 16. Vers. 7. against thee the Chaldee saith against thy people for that which is done against them is against God himselfe Zacharie 2. 8. Matthew 25. 45. Acts 9. 4. eat them up that is devoure and consume them as the Chaldee explaineth it consumed them as the fire doth the stubble So Gods wrath is likened to fire Psalme 89. 47. and the wicked to stubble Esa. 5. 24. and 47. 14. Vers. 8. blast or spirit or winde of thy
man-servant c. that they may rest as well as thou Deuteronomie 5. 14. Here the Hebrewes say The man and woman servant whom wee bid to keepe Sabbath are servants that are circumcised and baptised c. and have received the commandements which servants are bound unto But servants not circumcised nor baptised but onely have received the seven Commandements given to the sonnes of Noe they are as sojourning strangers and may doe worke for themselves openly on the Sabbath as an Israelite may on a working day Maimony treat of the Sabbath chap. 20. S. 14. But this permission seemeth unto mee to bee against Gods Law which from the creation was given to all the world Genesis 2. 2. 3. yet the Iewes restraine it to themselves from Exodus 31. 17. see the annotations there cattell or beast which in Deuteronomie 5. 14. is amplified thus thine oxe or thine asse or any beast of thine thy stranger in Greeke the proselyte thy gates the Chaldee expounds it thy cities So that which in 2 Samuel 10. 8. is called the entring in of the gate is in 1 Chron. 19 9. the entring in of the citie Vers. 11. therefore Hereby it appeareth that the Sabbath was instituted from the beginning of the world and so was given to all nations and not to Israel onely Though upon their bringing out of Egypt they were put in mind to keepe it and in Deuteronomie 5. 15. that their deliverance is made a reason to them of this commandement Vers. 12 Honour This is called the first commandement with promise Ephesians 6. 2. that is the first of the second table which directeth us in all duties toward man and this precept is to maintaine the order which God hath set amongst men of superioritie and subjection The Hebrew word for Honour or Glorie hath the name of weightinesse and so Paul speaketh of the weight of glorie 2 Cor. 4. 17. and it implieth a dignity and excellency in parents and governours which God would have to be maintained whereupon magistrates are called Glories or Dignities 2 Peter 2. 10. Honour is to be performed with the bodie in reverend gesture 1 King 2. 19. Leviticus 19. 32. in reverend speeches 1 Peter 3. 6. Exodus 32. 22. Numbers 12. 11. in action as obedience to their instructions and commandements in the Lord Prov. 6. 20. Ephes. 6. 1. in recompencing their love and care and releeving them with our substance in their age and need Marke 7. 10. 11. 12. 13. 1 Tim. 5. 4. to cover their infirmities Gen. 9. 21. 22. and in heart to reverence feare and love them Leviticus 19. 3. Rom. 13. 5. 9. and by all other like meanes to shew respect and honor unto them In an Hebrew Commentarie upon Moses called Chazkuni it is said Werââde Honour the LORD with thy substance Prov. 3. 9. and Honourly father and thy mother Exodus 20 The LORD is to be honoured if thou have it thy father and mother whether then hast it or no for if thou hast nothing thou art bound to beg for them Againe as God commandeth Honour so he for biddeth all dishonour contempt and disobedience in heart word gesture or action Leviticus 20. 9. Prov. 30. 17. Deut. 21. 18. 21. Eccles. 10. 20. And as he requireth children to honour their parents so the parents are bound to educate and governe them with gravity and lenitie in the instruction and information of the Lord Ephes. 6. 4. father and thy mother in Leviticus 19. 3. the mother is named before the father Vnder these names all superiors governors are implyed first the father that begat and mother that bare Prov. 23. 22. and 31. 2. then parents by law and affinitie Ruth 3. 1. 5. parents that adopt children Esth. 2. 7. 20. Kings and all Magistrates Esay 22. 21. 2 King 5. 13. Prophets and Church governours as Elias and Eliseus were fathers 2 Kings 2. 12. and 6. 21. and 13. 14. Deborah a mother in Israel Iudg. 5. 7. and 17. 10. Ancients in yeares patrons instructors protectors and all such like 1 Tim. 5. 1. 2. Iob 29. 16. Gen. 45. 8. and 4. 20. 21. may be prolonged in Deut. 5. 16. Moses addeth and that it may be well with thee It may be Englished that they thy parents by their prayers may prolong thy dayes but such phrases are often used impersonally as is noted on Gen. 2. 20. and 16. 14. and so the Apostle according to the common Greeke version saith that it may bee well with thee and that thou maiest be long lived or live a long time in the land Ephes. 6. 2. 3. Also the Chaldee said to bee Ionathans translateth that your daies may be multiplyed the land of Canaan which was to bee given unto Israel and was a figure of an heavenly countrey as is noted on Gen. 12. 1. 5. Thus pietie hath the promise both of this life and of that which is to come Maimony in Misneh treat of Repentance chap. 8. S. 1. saith That which is written in the Law Deut. 22. 7. that it may be well with thoe and thou maiest prolong thy dayes we have beene taught to understand thus that it may be well with thee in the world where all is well and thou maist prolong thy daies in the world which is all long and that is the world to come Vers. 13. Thou shalt not kill or Thou shalt not murder for the Hebrew Ratsach properly signifieth Murder that is killing of mankinde unjustly and so differeth from another word Harag which is to kill a person which sometime is justly Deut. 13. 9. We may also English it Kill not and so the rest Commit not adultery Steale not c. for both these waies doth the holy Ghost translate these precepts into Greeke Matt. 19. 18. Mark 10. 19. This sixt Commandement is for preserving mans life the seventh is for the just propagation of mankinde the eight concerneth his goods the ninth his good name the tenth teacheth every man to be contented with his owne estate The Chaldee translateth this Thou shalt not kill a soule that is any person and it for biddeth all murder of soule or of body Ezek. 13. 19. and 3. 18. Gen. 9. 6. of ones selfe or of another Act. 16. 27. 28. Prov. ãâã 11. 16. and this not onely in act but in reproachfull words Matt. 5. 21. 22. malicious gesture Matt. 27. 39. Gen. 46. inward unadvised anger malice ãâ¦ã hatred M ãâ¦ã ew 5. 22. for whosoever hateth his brother is ãâ¦ã 1 Iohn 3. 15. Co ãâ¦ã rari wise it commandeth to preserve the life of all men except such as God for their sinnes commandâth to bee killed Genesis 9. 6. ãâã Samuel 15. 2. 3. ãâ¦ã Verse 14. not commit ãâã or not adulterate the originall is one word and forbiddeth all manner of wâoredome fornication uncleannesse Ephesians 5. 3. and unnaturall filthinesse Leviticus 18. 22. 23. not onely the outward act but all lascivious words gestures and attire Ephesians 4. 29. 1 Peter 2 14.
are partly bond and partly free men Every child that can hold his father by the hand and goe up from Ierusalem gates to the mount of the Temple his father is bound to cause him to goe up and appeare with him that he may catechize or traine him up in the Commandements Maimony in Chagigah Chapt. 2. Section 1. 3. In repeating this Law God annexeth a promise for the safety of the land from enemies Exod. 31. 23. 24. that promise the Greeke version inserteth also here the Lord Iehovah the Hebrew Adon which we English Lord properly signifieth a Base stay or sustainer as is noted on Gen. 15. 2. the Chaldee translateth it Lord or Master of the world The other name Iehovah denoteth Gods Essence or Being whereof see Gen. 2 4. The Greeke here translateth the Lordthy God Vers. 18. sacrifice noâ slay for sacrifice as in repeating this Law is said Exod. 34. 25. of my sacrifice that is of my Passeover as the Chaldee translateth it and Moses in Exod. 34. 25. sheweth the Passeover to be meanâ with levened bread that is having any levened bread in thy house or power but shalt purge out the leven before as was commanded Exod. 12. 15 c. see the annotations there Whether it be he that slayeth or he that sprinkleth the blood or he that burneth the fat if any leven be in the power of any of these or in the power of any of the company that eate the Passeover in the houre of the offring of it he transgresseth as Maimony sheweth in ãâã of the Passeover chap. 1. Sect. 5. the fat of ãâã which the Chaldee expoundeth of the sacrifice of the feast and for this in Exodus 34. 25. is written the sacrifice of the feast of the Passeover Compare this with the Law foregiven in Exod. 12. 10. The fat of the Passeover as of other sacrifices was the Lords to be burnt upon his Altar see Levit. 3. 14. 15. 16. 2 Chron. 35. 12. 13. 14. this might not be left unburnt till the morning for so it became polluted remaine or be left all night Vers. 19. The first or The first fruit the beginning see the notes on Exod. 22. 29. where seven things paid first-fruits thy land so this concerned onely the land of Israel and such as were owners of land there Whereupon the Hebrew Doctors say He that buyeth a tree in his neighbours field he bringeth not the first-fruits because the ground is not his owne but he that buyeth tree and ground bringeth the first-fruits thereof And so the like M ãâ¦ã mony treat of First-fruits Chap. 2. Sect. 13. the house the tabernacle for that was called the house 1 Chron. 9. 23. or the Temple The rites and words to bee used in the bringing of them are shewed in Deuteronomy 26. 1. 2. 11. But from this Law the Iewes have a canon He that separateth his first-fruits for the Lord and they rot or be lost or stollen or polluted hee is bound to separate other in their stead for it is said THOV SHALT BRING them INTO THE HOVSE OF IEHOVAN THY GOD to teach that hee is bound for other after them till he bring them to the mount of the house of God Maimony in First-fruits Chap. 2. Sect. 20. not seeth a kid c. This law is twice after repeated in the same words Exod. 34. 26. Deuteron 14. 21. For a kid the Greeke translateth generally a lamâ The Chaldee paraphrast omitteth the name of a kid and more generally translateth Thou shalt not eate flesh with milke So the Ierusalemy Thargum on Exod. 34. 26. expoundeth it My people the house of Israel it is not lawfull for you either to seeth or to eat flesh and milke mixed together This sense the Thalmudists follow gathering if it be unlawful to seeth them together much more to eate them And understand it of the flesh and milk of all cleane beasts Flesh with milke it is unlawfull to seeth it and unlââfull to eate it by the Law it is unlawfull also to make profit of it but it is to be buried Whoso boyleth ought of them two together offendeth as it is written THOV SHALT NOT SEETH A KID IN HIS MOTHERS MILKE So hee that eateth ought of these two of flesh and milke sodden together offendeth though he boyle it not c. Masmony treat of Forbiddââ meats Chap. 9. Sect. 1. Others understand it of seething it while it is very young as in the mothers milke that is untill it bee seven dayes old according to the law before in Exodus 22. 30. and after Levit. 22. 27. But the phrase may also imply during the time that it sucketh the mothers milke as a milke lambe 1 Sam. 7. 9. is a sucking lambe The intendment of this law seemeth to bee either against cruelty according to another prohibition of taking the damme with the young Deut. 22. 6. 7. or against mixtures of meats as elsewhere God forbiddeth mixtures in garments in sowing of fields and the like Levit. 19. 19. Vers. 20. an Angell this is Christ whom the Israelites are said to have tempted in the wildernesse 1 Cor. 10. 9. See the notes on Exod. 14. 19. R. Meââchem upon this place teacheth from ancient Râbbins that the word I send signifieth the propertie of mercies and this Angell is the Angell the Redeemer Gen 48. 16. Also The holy blessed God said unto Moses He that did keepe the Father viz. Abraham Isaac and Iakob shall keepe the children before thee or before thy face as the Greeke translateth the place the land saith the Greek which I have prepared for thee A figure of that whither Christ is gone to prepare a place for us Iohn 14. 2. Vers. 21. because of him or of his face or presence The Greeke translateth take heed unto him provoke or rebell not against him the Greeke translateth disobey him not The Hebrew Doctors make the reason of the charge to bee this Because his voice is the voice of the living God R Menachem on Exod. 23. in him or in the middest of him Christ is the brightnesse of the glorie and the expresse Image of Gods Person Heb. 1. 3. and God was in him 2 Cor. 5. 19. and he in the Father Iohn 10. 38. and his name is Iehovah our Iustice Ier. 23. 6. The Chaldee translateth his word is that is hee speaketh in my name And Gods Name may imply his Law or doctrine to bee in him for so the Law of Christ Esa. 42. 4. is expounded his Name Matt. 12-21 Ver. 23. before thee as a leader of thee saith the Greeke version And here the Hebrew Malachi My Angell some of the Rabbines say is Michael by transposition of letters the Amorite that is the land of the Amorites c. See Gen. 15. 18. 21. Ver. 24. gods called in the Chaldee idols their workes that is the workes of the Heathen peoples This Law is explained in Levit. 18. 3. pillars or standing images statues Vnder these all other
body of a precept of the substantiall-precepts of the law and all the people doe it at their saying the Iudges are discharged and every one of them that doe it is bound to bring the sinne-offring appointed as it is written AND THE THING BE HID and not the whole body of-the-precept The Iudges are never bound to bring the sacrifice till they teach to abolish a part and to confirme a part of the things which are not expressed in the law and explained Afterwards the Iudges are bound to bring the sacrifice and they that doe it at their saying are discharged As if they teach that it is lawfull to worship idols c. loe it is as if they should say there is no idolatry forbidden in the law which abrogateth the whole body of the commandement and this and the like is not ignorance in teaching but forgetfulnesse Therefore they are discharged of the sacrifice and who so doth it at their saying he is bound to bring the sacrifice for himselfe But if they erre and teach saying he that prostrateth himselfe to idols c. is guilty for it is said thereof thou shalt not prostrate thy selfe to another God but he that bendeth towards the ground and prostrateth not that is lawfull now they are bound to bring the sacrifice And so in all the like cases if they teach and the most part of the Church doe it at their saying these are discharged and the Iudges bring the sacrifice for their ignorance Maimony in Shegagoth c. 14. are guilty or doe offend sinne trespasse unto gu ãâ¦ã esse See Levit. 5. 3. 6. Vers. 14. against it or as the Greeke translateth in it So the Hebrew word ghnal sometime signifieth as in Exod. 29. 3. Esay 38. 20. the church or the assembly in Hebrew kahal whence the Greeke word ekklesia a church is derived This the Hebrew Doctors understand not onely for the twelveââibes of Israel but for every tribe which is called kahal a church as it is written in 2 Chron. 20. 5. Iohosaphat stood in the church or assembly of Iudah And from this law they say Every Tribe was to bring a Bulloâke for a sinne-offring in all twelve Bullockes And whether all the Israelites in the land did the thing at the saying of the Iudges teaching them or the most of Israel did it though they were the least number of the tribes or the most of the tribes did it though they were the least of all Israel they brought according to the number of all the tribes a Bullocke for every tribe As if the inhabitants of the land of Israel were 600000 and one and they that did the sin by the teaching of the Iudges were 300000 and one and all of them of the Tribe of Iudah onely Or if they that did it were all of them the children of seven tribes though they were but 100000. the Iudges were bound to bring the sacrifice c. And the tribe of Manasses and of Ephraim were not counted as two tribes in this businesse but both for one tribe Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect 2. It is also observed by them that All the sacrifices of the Church were either Burnt-offrings or Sinne-offrings and among the sacrifices of the Congregation there were no Peace-offrings save the two lambs that were brought with the waved loaves at the solemne assembly Levit. 23. 19. and they were called the Peace-offrings of the Congregation And the Church never offred a trespasse offring nor any Bird. Maimony treat of offring sacrifices chap. 1. sect 4. a bullocke In Num. 15. 24. the law appointeth a bullocke for a burnt-offring and an hee Goat for a sinne-offring when the congregation ignorantly sinneth and here it commandeth a Bullocke for a sinne-offring onely The Hebrewes reconcile these lawes thus What is the offring they bring for this ignorance If it bee concerning idolatry that they the Iudges ignorantly sinne and teach it they bring a Bullocke for a Burnt-offring and an hee goat for a sinne-offring for every tribe and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught to bee spoken of ignorant-sinning by idolatry But if it be concerning any other transgressions that they ignorantly-offend and teach for the ignorant doing whereof they are bound to bring the appointed sacrifice then every tribe bringeth a Bullocke for a sinne-offring and this is that spoken of in Levit. 4. 13. 14. Maimony treat of Ignorances chapt 12. Sect. 1. Others doe accord these lawes thus that this here is meant of the sinne of all Israel jointly and that in Num. 15. is meant of particular assemblies or synagogues as they were distinct by their dwellings in Canaan But I observe another difference how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done that in Num. 15. 22. speaketh of not doing all the commandements which the Lord had spoken by Moses Vers. 15. lay their hands There is no laying on of hands upon the offrings of the Congregation but upon two viz. vpon the scape goat Lev. 16. 21. and upon the Bullock for the thing hid from the eyes of the church Lev. 4. 13. 15. Upon it three of the Synedrion doe lay their hands Maimony treat of offring sacrifices chap. 3. sect 10. See also the notes on Levit. 1. 4. It figured their faith in Christ upon whom God would lay the iniquity of us all Esay 5â 6. and so would not impute their trespasses unto them ãâã Cor. 5. 19. he that is the Priest or Levite shall kill see Levit. 1. 5. Vers. 16. anointed that is as the Chaldee expoundeth it the chiefe Priest in Greeke Christ that is Anointed a figure of our Lord Christ. Vers. 17. seven times signifying a full purgation see the notes on vers 6. c. For the things done to the sacrifice of the high Priest the same were done to the congregations Vers. 20. the sinne-offring in Greeke the Sin meaning the sacrifice which was for the high priests sinne vers 8. c. the first Bullocke as it is called in vers 21. it shall that is as the Greek translateth the sinne shall be forgiven them Vers. 21. he shall cary in Greeke they shall cary out the whole Bullocke as v. 12. Vers. 22. the Ruler or the Prince in Hebrew Nasi that is one Preferred or Advanced above others or one that lifteth up and easeth the burdens of the people by governing them as Num. 11. 17. Exod. 18. 22. It is a common name both to inferiour rulers Num. 16. 2. Exod. 16. 22. and to the chiefe as the King Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law of the later saying Who is the Ruler spoken of in the law It is the King over whom no man of Israel hath power neither ãâã any above him in his kingdome but the Lord his God Whether he be of Davids house or
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in âssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
when he hath begun the act with his body they are both of them guiltie of death by the Magistrate or of cutting off or of beating or of chastisement Maimony in Issureibiah ch 1. sect 10. Vers. 21. of thy seed that is of any of thy children thy son or thy daughter as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire this word fire is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Prophet expoundeth burne in the fire 2 Chron. 28. 3. which was the abominable custome of the heathens so dedicating their children unto idols and Devils and the like abomination the Israelites committed in a valley neer to Ierusalem 2 Chron. 33. 6. Ierm 32. 35. which King Iosias abolished when he defiled Topheth which was in the valley of the sons of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech 2 King 23. 10. This sin is here forbidden amongst whordomes and incests because even it is spiritual whoredome as in Lev. 20. 5. it is called a going a whâring after Molech The manner of doing this wickednesse it not now certainly knowne but is thought to be done two waies some being burned to death othersome made to passe onely betweene two fires for a signe of consecration So of Achaz King of Iudah it is said he burnt his sons in the fire 2 Chron. 28. 3. and of the Iewes that they burnt their sons and their daughters in the fire Ierm 7. 31. and that they burnt their sonnes with fire for burnt offrings unto Bââl Ierm 19. 5. yea they sacrificed their sons and their daughters unto Devills and shed innocent blood the blood of their sonns and of their daughters whom they sacrificed unto the idols of Canaan Psal. 106. 37. 38. R. Bechai on Lev. 18 saith that the parents were perswaded that by this sacrifice the rest of their children should be delivered from death and that they themselves should prosper for it all daies of their life Of the manner of consecrating and not killing their children the Hebrewes write thus There was a great fire kindled and the father tooke some of his seed to deliver the same unto the Priests that served the fire and the same Priests gave the son unto his father after that hee was delivered into their hand to cause him to passe through the fire by his leave and the father of the son was he that made his sonne passe through the fire by the leave of the priests and hee led him through on his feet from one side to another in the midst of the flame but burned him not to Molech after the manner that they burned their sonnes and their daughters to other Idols but this service named Molech was by passing through onely Maimony treat of Idolatrie ch 6. sect 3. And for the manner of killing their children in the honor of Molech it is thus recorded in an Hebrew commentary called Ialkut upon âerm 7. sol 61. col 4. Though all other houses of Idolatry were in Ierusalem yet Molechs house was without the city in a place apart How was Molech made It was an Image having the face of a Bullocke and hands spred abroad like a man that openeth his hands to receive somewhat Within it was hollow and for it there were seven chappels builded before which this image was set Who so offââd a foule or dove went into the first chappell if he broght a Lambe he went into the second if a Ramme into the third if a calfe into the fourth if a bullock into the fiât if an Oxe into the sixt and if he offred his son hee went into the seventh He kissea Molech as in Hos. 13. 2. Let the sacrificers of men kiss the calves The son was set before Molech and Molech having fire put under it was made burning hot Then the Priests taking the child put him into Molechs burning bands and to the end that the father might no heare the cry of the childe they did beat upon Tabers thereupon was the place called Tophet of Toph which is a Taber But of these things wee have no certainty save that the scriptures witnesse such impiety to have beene in Israel Molech the name of an Idol or Star which the Ammonites and other heathens worshipped called also Moloch Amos 5. 26. and Milcom 1 King 11. 5. 7. and was so named as being Melech King wherefore the Greeke translateth it Archon a Prince and is thought of some to be the star Saturne the highest of all the Planets unto which the Carthaginians are said to have sacrificed the best of their sonnes Diodor. Sicul. l. 20. and likewise the Phoenicians Euseb. praep Evang. lib. 4. Others thinke it was the Sunne which is as King and chiefe of all the Planets and whom the Phoenicians worshipped by the name of Beâl samen that is Lord of heaven as Sanchonjatho testifieth in Euseb. Evang. praep lib. 1. called in the holy Scriptures Baal And this seemeth probable for whereas in Tophet in the valley of the sons of Hinnom they used to make their children passe through the fire to Molech 2 King 23. 10. Ieremy saith they offred them unto Baal âeâm 19. 5. compared with Ierm 7. 31. and Ier. 32. 35. So either it was a starre as the Prophet saith the starre of your God Amos 5. 26. or the multitude of stars as Stephen saith God gave them up to worship the host of heaven Act. 7. 42. which another Prophet confirmeth saying They shall spread them before the Sun and the Moone and all the host of heaven whom they have loved and whom they have served Ier. 8. 2. Of like sort were Adram melech and Anam-melech the Gods of Sepharvaim unto whom that people burnt their children in fire 2 King 17. 31. Of this Idoll Molech R. Solomon on Ierem. 7. 31. saith there was an Image of brasse set up in the valley of Hinnom neere Ierusalem after the forme before noted out of Ialkut not profane or not pollute not prostitute it is contrary to hallowing or sanctifying Lev. 22. 32. And as Gods name is profaned funday wayes Lev. 21. 6. and 19. 12. so in speciall by idolatry as when they applyed Gods name or word to the service of Molech forementioned or the like The Hebrew doctors among other things doe apply this unto the giving of ones life for the truth and religion of God saying Who so ever ought rather to be killed then to transgresse Gods law if he be killed for that he will not transgresse loe he sanctifieth the name of God and if it be before ten men of Israel loe he sanctifieth the Name publikely as did Daniel Ananias Misael Azarias c. Dan. 3. 6. And of such it is said in Ps. 44. for thy sake we are killed all the day c. But who soever ought to be killed rather then to transgresse and hee transgresseth rathen he will bee killed toe be
for these verse 10. 11. Vers. 3. not beene to any man which the Greeke explaineth not given to or not bestowed on a man meaning which hath had no husband For such as had husbands were to be buried and mourned for by them as Abraham mourned for Sarah Genes 23. 2. These sixe Father and Mother and Sonne and Daughter and Brother and Sister that hath had no husband are againe mentioned in Ezek. 44. 25. c. that for them the Priests might be defiled and after their cleansing and dayes appointed to bring their Sin offring And it seemeth they were to doe the like for their wives because Ezekiel the Priest was commanded as an extraordinary case not to mourne for his wife when sheedied Ezek. 24. 16. 17. 18. So the Hebrew canons say Every Priest that is defiled for the dead except for those sixe dead which are expressed in the Law or for his wife if it bee proved by witnesses he is to be beaten Leviticus 21. 1. And whether hee touch the dead or come into the tent or beare him and whether it bee the dead person himselfe or any other uncleannesse about him and so if a Priest touch a grave he is to be beaten And every Priest that commeth within foure cubits of the dead is to be chastised with stripes Maimony treat of Mourning chap. 1. sect 1. 2. 13. he shall defile him-selfe in Greek they shall be defiled meaning all and every of the Priests This is understood not as a permission but a dutie for them to bury and mourne for these their neere kin The Hebrewes say Very weighty is the charge of mourning for even the Priest is driven to be uncleane for his neere-kinne must busie himselfe about them and mourne for them Leviiicus 21. 2. It is a commandement so that if hee would not be defiled they are to cause him to bee defiled against his will So for his wife but this is not but by the doctrine of the Scribes because she hath no heire but him c. And he is to be defiled for his maried wife onely but not for a betrothed wife Likewise for others which are not to be mourned for as such as are put to death by the Synedrion or Magistrates and such as are Apostate from the wayes of the Church and untimely births and such as wittingly kill themselves the Priest is not to defile himself for them And how long is he commanded to defile himselfe for his neere-kinred Vntill the cover of the grave be closed upon them for after that they are as all other dead persons that if a Priest be defiled he is to be beaten Maimony treat of Mourning chap. 2. sect 6. 7. 8. Vers. 4. being a chiefe-man or for a chief-man that is for any other of his house or out of his house save for those before specified So Chazkuni citeth this as a common exposition of this place A common Priest shall not defile himselfe for a chiefe man among his peoples be he the high Priest among his people Although I permit thee to defile thy selfe for thy neere-kinne thou shalt not defile thy selfe for the high Priest who is not of thy neere-kinne The Hebrew Baal signifieth a Lord Master or chiefe man Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba that is a master or chiefe-man but the Greek expoundeth it Suddenly as if it were written Bahal Baal also signifieth an husband Exod. 21. 3. 22. which interpretation some keepe in this place Vers. 5. not make or not shave as the Greeke translateth Hebr. not balde baldnesse meaning any way either by shaving or pulling off the hayre or otherwise and the Greeke addeth for the dead which is here intended as is expressed in Deut. 14. 1. And that not the Gentiles onely but the Israelites also were wont to make themselves bald in mourning for the dead appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead as in the apocâiphall writings Baruch 6. 31. 32. it is said And the Priests sit in their Temples having their clothes rent and their heads and beards shaven and nothing upon their heads they roare and cry before their gods as men doe at the feast when one is dead the corner that is any of the corners this was the manner of Idolaters and is forbidden not the Priests onely but all Israelites see the annotations on Leviticus 19. 27. cut any cutting or make any incision a thing forbidden the people also Levit. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead not to be immoderate as men which have no hope 1 Thes. 4. 13. nor to imitate the heathenish customes which were idolatrous see the notes on Levit. 19. 28. and Deut. 14. 1. Vers. 6. Fire-offrings in Groeke sacrifices in Chaldee offrings which were burnt in fire unto God As all the people were forbidden the fore-said superstitions because they were holy Gods peculiar-treasure above all peoples Deuter. 14. 2. so the Priests in speciall because they were to be holier then other men in respect of their ministration unto God Therefore the high Priest who came yet neerer unto God is forbidden to mourne for such as common Priests might mourne for Levit. 21. 10. 11. the bread or the food which the Greeke interpreteth the gifts the Chaldee the offring See Levit. 3. 11. shall be holinesse that is men of holinesse which the Greeke and Chaldee translate holy-ones Vers. 7. a wife that is an whore This is the second law concerning the Priests holinesse that as they should not defile themselves by the dead so neither by the living The whore called in Hebrew Zoâââ is by the Hebrewes said to be she that is not a danghter of Israel or a daughter of Israel that hath lien with a man unto whom it is not lawfull for her to be maried such as are forbidden in Levit. 18. or that hath lien with a prophane man though she may be maried unto him Whosoever hath lien with a man that hath made her a whore whether by constraint or willingly whether presumptuously or ignorantly after he hath uncovered her nakednesse she is unlawfull by the name of an whore âor a Priest to marie her Any woman of whom her husband hath beene jealous and the thing was bidden and she hath not drunke of the bitter waters Numb 5. it is unlawfull for a Priest to marie her because she is a suspected whore Maimony in Issureibiah chap. 18. sect 1. 6. â2 or profane Hebr. and prophane or prophaned whereby seemeth not to be meant a common harlot or one that hath defiled her body for that was forbidden before under the name of an whore but as a Priests daughter by her whoredome is said to prophane her father verse 9. so children might againe bee prophaned by their fathers and made unfit for to be maried unto Priests And
hundred Of the sonnes of Aser by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Aser were one and fortie thousand and five hundred The sonnes of Naphtali by their generations according to their families according to the house of their fathers by the number of the names from twentie yeeres old and upward every one that went forth with the armie Those that were mustered of them of the tribe of Naphtali were three and fiftie thousand and foure hundred These are those that were mustered which Moses mustered and Aaron and the Princes of Israel twelve men each one was for the house of his fathers And they were all those that were mustered of the sonnes of Israel according to the house of their fathers from twentie yeeres old and upward everyone that went forth with the armie in Israel Even all that were mustered were six hundred thousand and three thousand and five hundred and fiftie But the Levites according to the tribe of their fathers were not mustered among them For Iehovah had spoken unto Moses saying Onely the tribe of Levi thou shalt not muster neither take the summe of them among the sonnes of Israel But thou appoint the Levites over the Tabernacle of the Testimonie and over all the vessels thereof and over all things that belong to it they shall beare the Tabernacle and all the vessels thereof and they sha ãâ¦ã minister unto it and shall encampe round about the Tabernacle And when the Tabernacle setteth forward the Levites shall take it downe and when the Tabernacle is to be pitched the Levites shall set it up and the stranger that commeth nigh shall be put to death And the sonnes of Israel shall encampe every man by his owne campe and every man by his owne standard throughout their armies But the Levites shall encampe round about the Tabernacle of the Testimonie that there be no fervent wrath upon the congregation of the sonnes of Israel and the Levites shall keepe the charge of the Tabernacle of the Testimonie And the sonnes of Israel did so according to all that Iehovah commanded Moses so did they Annotations NVmbers This name is given unto this booke according to the Greeke title because the first chiefe thing here handled is the numbring of the tribes of Israel The Hebrewes give it no other name then of the first words Vajedabber that is And the LORD spake or Bemidbar that is In the wildernesse see the first annotations on Genesis and Exodus And here beginneth the 34. section or lecture of the Law whereof see Gen. 6. 9. Verse 1. Sinai the mount whereon the Law had beene given Exod. 19. by which mountaine Israel yet abode untill the twentieth day of this moneth Numb 10. 11. 12. the Tent or Tabernacle of meeting whither the people were to assemble at the times appointed and where God met with them as he promised Exod. 25. 22. It is called also the Tabernacle of Testimonie v. 43. and so the Greeke translateth it here the first Hebr. the one understanding day as in Mat. 26. 17. compared with Marke 14. 12. see the notes on Gen. 8. 13. And one is often put for first as is noted on Gen. 1. 5. And every first day of the moneth was a feast Numb 28. 11. c. second moneth which we now call Aprill so in Thargum Ionathan it is said the first of the moneth Ijar that is Aprill which is the second moneth In the Scripture it is named Ziv 1. King 6. 1. of the brightnesse and beautie of the flowers which then doe spring But God had spoken before unto them in the first moneth which is related after in Numb 9. 1. c. after their comming forth or of their departing seethe annotations on Exod. 16. 1. God having given them lawes for his service in Exodus and Leviticus doth now settle their church and commonwealth in order Vers. 2. the summe Hebr. the head which some vnderstand for heads that is the Rulers but the Chaldee expoundeth it the summe or count see the notes on Exod. 30. 12. This people was numbred by Moses three times in the first yeere after they came out of Egypt when every man gave a ransome for his soule whereby their redemption by Christ was figured Exod. 30. 11 12. c. 38. 25 26. In the second yeere when now they were to be set in order for their encamping about the Sanctuarie and journeying with it towards Canaan whereof the 4. first chapters of this booke doe treat The third and last muster was in the fortieth yeere the last of their travell when all this generation being dead their sonnes were numbred for to receive inheritance in the land of promise a Figure of the Kingdome of Heaven the sonnes of Israel the twelue tribes Gen. 49. 1. 2. 28. So all strangers are excluded from this numbring The Levites also were numbred apart vers 49. c. families or kindreds which next descended of those twelve tribes of which families see Numb 26. 5. c. house that is as the Greeke translateth houses and these were the next descent of the families aforesaid See Ios. 7. 14. Aben Esra here noteth that it is said the house of their fathers because the familie of the mother is not called a familie everymale whereby the females are excluded as also all children vers 3. their polles or their skulles that is as the Greeke translateth their heads meaning the particular persons so in Exod. 38. 26. V. 3. old Hebr. sonne of twentie yeeres that is going in his twentieth yeere of which phrase see the annotations on Gen. 5. 32. So all children and youths under 20. yeeres were not in this account upward some of the Hebrewes limit the time unto sixtie yeeres old R. Menachem on Numb 1. but the law setteth no such limitation that goeth forth to wit usually or is able to goe forth So all that were unable for the warre through old age sicknesse or other infirmities are not mustered here with Israel shall muster or shall number which in the Hebrew and Greeke hath the name of visiting This numbring of Israel signified Gods providence and care over them which extendeth not onely to their persons but to the very haires of their heads which are all numbred Luk. 12. 7. And in that they are numbred or mustred by their armies it shewed whereunto God had called them even to fight the good sight of faith 1 Tim. 6. 12. By the word of truth by the power of God by the armour of righteousnesse on the right hand and on the lest 2 Cor. 6. 7. Therefore they were to follow the Lord and his Tabernacle going before them to fight against the Canaanites as in our spirituall warfare we are to follow Christ Reu. 12. 7. 19. 11. 14. And onely males
escape so here they ãâ¦ã ped about Gods sanctuarie for the safety the ãâ¦ã According to which type the Christian chu ãâ¦ã described in Reu. 4. 2. 4. c. where th ãâ¦ã Throne in the middest answerable to the Tab ãâ¦ã cle and Temple called Gods throne in Ezââ ãâ¦ã and round about the throne are foure ãâ¦ã thrones which is double the numb ãâ¦ã twelve tribes here camping because th ãâ¦ã increased under the gospel and the pl ãâ¦ã tents enlarged Esai 54 2. And be ãâ¦ã throne and the circuit round about the ãâã are foure liuing creatures full of eyes c. ãâã 4. ãâã the watchmen or ministers of the church ãâ¦ã betweene the Lords Tent and the tents ãâ¦ã the Levites camped in foure quarters wher ãâ¦ã Num. chap. 3. and c. 1. v. 50. Herâupon the c ãâ¦ã is described to be those that are ãâ¦ã Lord Psal. 76. 12. V. 3. foremost or on the ââre part ãâ¦ã loweth eastward or towards the Sun ãâ¦ã the East is said to be before and the West ãâ¦ã Esai 12. the South is called the ãâ¦ã world Psal. 89. 13. and the North the ãâ¦ã which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago ãâ¦ã hee was before called Deg ãâ¦ã Num. 1 14. because theââ Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldââ expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ almost 80 thousand fewer than in the standard oâ Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
Priests and Levites and Israelites ãâ¦ã fully goe in that is ãâã one to ano ãâ¦ã ãâã ãâã which is ãâã goeth ãâã ãâã ãâã â as it is written ACCORDING TO THE HOVSE OF THEIR FATHERS the house of his father that is his familie and not the house of his mother Maimony in Issure biah c. 19. sect 15. V. 16. the mouth that is as the Chaldee expoundeth it the word and the Greeke saith the voice of the Lord. V. 17. Gershon in Greeke Gersom but in vers 25. Gerson So Ezron in Gen. 46. 12. is Esrom Mat. 1. 3. Kohath or as in Greeke Kaath See Gen. 46. 11. Exod. 6. 16. V. 18. Libni in Greeke Lobnei and Semeei See Exod. 6. 17. V. 19. Hebron or as the Greeke also writeth it Chebron and Oziel See Exod. 6. 18. Here Kohath hath foure families so many as both his brethren had together V. 20. Mahli in Greeke Moolei and Mâusi See Exod. 6. 19. Vers. 21. Gershon in Greeke Gedsom mistaking D. for R. by reason of the likenesse of the letters in Hebrew See the notes on Gen. 4. 18. V. 23. Seaward that is as the Chaldee explaineth it westward See Num. 2. 18. V. 24. house of the father that is principall house so in v. 30. and 35. Eliasaph in Greeke Elisaph by interpretation God hath added Lael that is For God V. 25. the charge or the custodie the Holy things which they were to carrie keepe and looke unto whereof see more in Num. 4. Tabernacle the curtaines of the Tabernacle Num. 4. 25. for the boords were under Meraries charge Num. 3. 36. Tent made of ten curtaines see Exod. 26. 1. c. covering made of goats haire Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes and Tachash skinnes Exod. 26. 14. for they belonged to the Gershonites charge Num. 4. 25. hanging veile whereof see Exod. 26. 36. V. 26. tapestrie hangings whereof see Exod. 27. 9. c. hanging veile mentioned in Exod. 27. 16. V. 28. of the Sanctuarie Hebr. of the sanctifie or holinesse meaning the holy things as the Greeke saith of the Holies what they were is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers 1. Of the Gersonites 7500. 2. Of the Kohathites 8600. 3. Of the Merarites 6200. By their situation when they camped about the Tabernacle 1. Gersonites behinde westward v. 23. 2. Kohathites Southward v. 29. 3. Merarites Northward v. 35. And to make up the square Moses and Aaron with the Priests encamped formost Eastward v. â8 By their charges for there was committed unto the care and cariage of the 1. Gersonites the Tent coverings veile hanging of the court c. ãâã Koha ãâ¦ã the Arke Table Altars and Instruments of the Sanctuary 3. Merarites the boords barres pillars sockers c. Among these families of Levi wee may observe the speciall prerogatives of Kohath the second sonne 1. Hee excelleth in multitude of families or chiefe fathers having foure when as each of his brethren had but two 2. He excelleth in multitude of children having 8600. that is 1100 moe than his elder brother Gerson and 2400. moe than Merari 3. Of him came Moses the king Aaron the priest and Marie the prophetesse and so all the Priests were of this familie Exod. 6. 18. 20. Num. 26. 58 59. 4. His families have the chiefest place about the Sanctuary the South quarter next unto Moses Aaron and the priests Num. 3. 29. 5. They have the charge of the most holy things within the Sanctuarie as the Arke Table Candlesticke Altars c. Num. 3. 31. 6. Whereas the tribe of Levi had 48. cities allowed them in Canaan Kohaths posterity had 23. of them for the Priests had 13. cities and the other Kohathites ten and so he had in a manner a double portion as much as both his brethren Ios. 21. 7. Of the Prince of these Kohathites Elizaphan Num. 3. 30. there were 200. Levites to helpe home with the Arke in Davids daies no such mention being made of the other two princes besides 312. Kohathites of other families when of Gershon and Merari there were not so many 1 Chron. 15. 5. 8 9 10. V. 29. Southward the south is in Psal. 89. 13. called the right side and in this place it hath a name in Hebrew derived also of the right hand because so it is when men stand with their faces to the East see the notes on Num. 2. 3. V. 30. Elizapham sonne of Vzziel hee was of the fourth and youngest familie of the Kohathites yet preferred to be the prince over them This as the Hebrewes thinke was offensiue to Korah who was of the second familie of Izhar and occasioned him to rebell See the notes on Num. 16. 1. Elizaphan is by interpretation My God hath stored âp and Uzziel God is my strength V. 31. all the service thereof in Greeke all the ãâ¦ã ks of them V. 32. of the princes the Greeke saith over the princes and the Chaldee addeth appointed over the princes of the Levites Hebr. of Levi whose name is put for all his posteritie as the Greeke and Chaldee translate Levites So Aaron is used for the Aaronites 1 Chron. 12. 27. Eleazar by interpretation The helpe of God having the oversight or the Bishop having the Bis ãâ¦ã office which hath the name in Hebrew of Uisitation in Greeke of Overseeing and so this word is translated by the holy Ghost Episcopee that is a Bishops office or charge in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke translateth it Episcopos Bishop So in Ezek. 44. 11. having charges that is Bishops at the gat of the house where the Greeke translateth it Porters In Thargum Ionathan it is explained thus Hee inquired by Urim and Thummim under his hand were they appointed that keepe the custodie of the Sanctuarie As Aaron the high Priest figured Christ Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes shadowed the office of our Lord Iesus who is the Prince of the Kings of the earth Rev. 1. 5. the Archpastor 1 Pet. 5. 4. the great Pastor of the sheepe Hebr. 13. 20. and Bishop of our soules 1 Pet. 2. 25. And hence arose the distinction of the high Priest and the second priest as in 2 King 25. 18. And when Aaron was dead and Eleazar high priest in his place Num. 20. 26. 28. then Phinehas Eleazars sonne was Governour over the Levites 1 Chron. 9. 20. V. 35. Zuriel in Greeke Souriel which signifieth God is my Rocke Abihail or Abichail as the Greeke pronounceth it by interpretation The fathers strength V. 36. the oversight of the charge that is as the Chaldee expoundeth it that which shall be committed to the charge or custodie of the sonnes of Merari the service thereof in Greeke the workes of them And because these things were heavy to beare the Lord allowed
multitude and made examination of such as were meet to drinke to cause them to drinke and of such as should be jâalous of a woman and to cause her to be put away without dowrie And at all times they made the suspected woman to drinke The wisemen commanded the sons of Israel to be jealous of their wives c. but not in the midst of laughter or lightnesse nor in the midst of contention nor to bring terrour vpon them c. It is not meet for a man to containe himselfe and to be jealous before witnesses at the first but ãâ¦ã wixt him and her in gentlenesse and by way of puritie and admonition that he may guide her in the right way and remove scandall And whosoever is not carefull of his wife and children and ãâã to admonish them and visit their waies continually untill he know that they are at peace from all sin and iniquitie he is a sinner as it is written iâ Ioh 5. 24. AND THOU SHALT KNOW THAT THY TENT shall be in PEACE AND THOV SHALT VISIT THINE HABITATION AND SHALT NOT SIN M ãâ¦ã in Sotah chap. 4. sect 1. 18 19. shall beare her iniquitie that is the punishment of her iniquitie as Lev. 20. 17 19 20. Ezek. 4. 4 5. And this tended to the glory of God who findeth out and punisheth all sin adultery in speciall Ezek. 13. 38. Mal. 3. 5. to the purging of the Church which should be as a new lump without the leaven of fornication 1 Cor. 5. 7. and to the paciâying of mens jealous spirits with peace in their families By this severitie of God against secret whoredome above other sins we are taught what judgment remaineth for such as commiâ idolatry which is spirituall whoredome Ezek. 23. 37. and often done in secret Ezek. 8. 12. for which sin God is jealous to visit the iniquitie of the fathers upon the children Exod. 20. 5. and will give them bloud in wrath and jealousie and they shall beare their lewdnesse and their abomination Ezek. 16. 38. 58. and 23. 35. so that the curse of the Law entreth as water into their bowels Dan. 9. 11. Psal. 109. 18. CHAP. VI. 1. The Law of the Nazarite what hee must abstaine from in his dâet habit and conversation whiles the vow is upon him 9. How when he is defiled he shall make an atonement by sacrifices let all fall which was done before and begin againe to observe his vow 13. What sacrifices the Nazarite must bring when his vow is fulfilled and what rites he is to performe withall 22. The Law how the Priests should blesse the people of the Lord. ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them A man or woman when he shall separate to vow a vow of a Nazarite to separate himselfe unto Iehovah He shall separate himselfe from wine strong drinke he shall not drinke vineger of wine or vineger of strong drinke neither shall he drinke any liquor of grapes nor eat grapes moist or dried All the dayes of his Nazariteship he shall not eat of any thing that is made of the wine vinetree from the kernels even to the huske All the dayes of the vow of his Nazariteship the rasour shall not passe upon his head untill the dayes be fulfilled which he separateth himselfe unto Iehovah he shall be holy letting the âoâks grow the haire of his head All the dayes that hee separateth himselfe unto Iehovah he shall not come at a dead soule For his father or for his mother for his brother or for his sister he shall not make himselfe uncleane for them when they die for the Nazariteship of his God is upon his head All the dayes of his Nazariteship he shall bee holy unto Iehovah And if the dead dieth by him unawares suddenly and he hath defiled the head of his Nazariteship then hee shall shave his head in the day of his cleansing in the seventh day shall he shave it And in the eighth day he shall bring two turtles or two young pigeons to the Priest to the doore of the Tent of the congregation And the Priest shal do the one for a Sin offring the other for a Burnt offering and shall make atonement for him for that he sinned by a soule and he shall sanctifie his head in that day And he shall separate unto Iehovah the daies of his Nazariteship and shall bring a lambe of his first yeere for a Trespasse offering and the former dayes shall fall because his Nazariteship was defiled And this is the Law of the Nazarite in the day when the dayes of his Nazariteship are fulfilled he shall bring him to the doore of the Tent of the congregation And hee shall offer his oblation unto Iehovah one he lambe of his first yeere perfect for a Burnt offering and one she lambe of her first yeere perfect for a Sinne offering and one ramme perfect for Peace offrings And a basket of unleavened cakes cakes of fine flowre mingled with oyle and wafers of unleavened cakes anointed with oile and their Meat offering and their drinke offerings And the priest shall bring them neere before Iehovah and shall make his Sin offering and his Burnt offering And the ramme hee shall make a sacrifice of Peace offerings unto Iehovah with the basket of unleavened cakes and the Priest shall make his Meat offring and his drinke offring And the Nazarite shall shave at the doore of the Teât of the congregation the head of his Nazariteship and he shall take the haire of the head of his Nazariteship and put it on the fire which is under the sacrifice of Peace offrings And the priest shall take the sodden shoulder of the ramme and one unleavened cake out of the basket and one unleavened wafer and shall put them on the palmes of the hands of the Nazarite after he hath shaved himselfe of his Nazariteship And the priest shall wave them for a wave offring before Iehovah it is holy for the priest with the wave brest and with the heave shoulder and after the Nazarite may drinke wine This is the Law of the Nazarite who shall vow his oblation unto Iehovah for his Nazariteship besides that that his hand shall attaine according to his vow which he shall have vowed so shall he doe according to the law of his Nazariteship And Iehovah spake unto Moses saying ãâã ãâã Speake unto Aaron and unto his s ãâ¦ã es saying Thus shall yee blesse the sonnes oâ Israel saying unto them Iehovah blesse thee and keepe thee ãâã ãâã Iehovah make his face shine vpon thee and be gracious unto thee Iehovah lift up his face upon thee and giue unto thee peace And they shall put my name upon the sonnes of Israel and I will blesse them Annotations WHen he shall separate to wit himselfe This word separate signifieth to exempt after a speciall and maruellous manner from common estate as is noted on Levit. 27. 2. The Greeke
translateth it Who so shall greatly ãâ¦ã The Lord having before given order for the pu ãâ¦ã tion of the Campe of Israel in ne ãâ¦ã duties and things commanded doth the like here for voluntarie service which he would accept ãâã their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâââled or suspected woman because by drinking such things people doe often fall into ãâã Gen. 19. 32. 35. as it is said Lookâ not upââ the wine when it is red c. thiâe eyes will behold ãâ¦ã women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept ãâã and pure ãâ¦ã vow which is a religious ãâ¦ã made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziââth chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâraios after the Hebrew Iudg. 13. 5. sometime expoundeth Sââctâfied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ noâ of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neââer the Branch out of the roots of Iesse Esaâ 11. 1. and was brought up in the citie Nazareth or Nâtsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz ãâ¦ã which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâios the Nazâraean Maâ 2. 23. and 26. 71. Nazoraiâs the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â8 all which differ from Nazâraios the word by which the Greeks sometime expresse the Nâzir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe âith them that is be a Naziriâe with them Nazi ãâ¦ã es were some appointed of God as Samson âââg 13. 5. and âohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâzirite the Hebrews have these rules He that saith I will not depart ãâã of this world untill I be a Nâzirite he is to be a Nazirite out of hand lâst âe die presently and if he deâer his N ãâ¦ã ship he transgresseth against this lâw iâ D ãâ¦ã 2â 21. Thou shalt not delay to pay it When a man hath pârpâsed in his heart and utteââd with his ãâã wârds which carry this sense that ãâã will ãâã a Nâzirite though they carry this sense a far âff âât plâiâly he is a Nazirite He that ãâã loe I will be a Nazirite from the kernels of grapes onely or from the âusks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular rââes of Naziriteship are upon him yeâ though it was not in his heart to separate himselfe but from that thing onely forasmuch ãâã he hath spâken that he âill separate from that which is forbidden the Nazirites he is a full Nazârit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ But if he have a grieved ââule or ãâã and they requâst him to drinke thât he may forgât his sorrow and he say I am a Nazirite from it thân that âup onely is ãâ¦ã lawfull unto him and he is no Nazirite for there was no further ãâã than that he would âât drinke this cup. He that saith I will be a Nâzirite upon condition that I will drinke wine or ãâã pâlluted by the dead or shâve my haire loâ he is a Nazirite and is forbidden thâse all because he conditioneth against that which is written in the Law and who soâoÌ ditioneth against that which is written in the Law his c ãâ¦ã ion is frâstrate He ãâã saith I will be a Nazirite when I âave a sân when ãâ¦ã is borne unto him he is a Nazirite Hâ that v ãâ¦ã th Naziritâship in ignorance or by ãâã c. ãâ¦ã ree as fâr other vowes But âe that is ãâ¦ã brought to vow N ãâ¦ã p ãâ¦ã If a ãâ¦ã to his ãâã ãâã ãâã ãâ¦ã sonne be ãâã th ãâ¦ã is bound to direct him ãâã all ãâ¦ã ziriteship if the ãâã ãâ¦ã Nâziritâ Mâimoây in Nâziruâh ãâ¦ã ch 2. sect 1. 3. 14 ãâ¦ã ãâ¦ã ly unto him as ââs 8 in Câaldee ãâ¦ã and Iânathan explaineth it to the name of ãâ¦ã This sheweth the end and use of these vowes to be religious for the strengthning of faith ând ãâ¦ã of vertue and for honour and thank ãâ¦ã God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâciâed unto holinesse of life as he saith I r ãâ¦ã sed up of your sons for Propheâs aâd of your young mân for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will ãâ¦ã Nazi ãâ¦ã I doe so or so or if I doe it not and the li ãâ¦ã âe is a wicked man and such Naz ãâ¦ã iteship is ãâ¦ã mâns But âe that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop ãâ¦ã ãâã 2. 11. M ãâ¦ã in Nazir ãâ¦ã h ch 10. sect 14. It appeareth by 1 Maccaâ 3. 49. that in publike calamities they used to make and keepe this vow more
was when they were complainers evill in the eares of Iehovah and Iehovah heard and his anger was kindled and a fire of Iehovah burnt among them and consumed them in the utmost part of the campe And the people cryed out unto Moses and Moses prayed unto Iehovah and the fire sunke downe And he called the name of that place Taberah because the fire of Iehovah burnt among them And the mixt multitude that was among them lusted with lust and the sonnes of Israel also returned and wept and said Who shall give us flesh to eat We remember the fish which we did eat in Egypt for nought the cucumbers and the melons and the leekes and the onions and the garlicke But now our soule is dryed away there is nothing at all onely out eyes are unto the Manna And the Manna was as Coriander seed the colour of it as the colour of Bdelium The people went about and gathered it and ground it in milles or beat it in a morter and baked it in pannes and made cakes of it and the taste of it was as the taste of the best moisture of oyle And when the dew fell downe upon the campe in the night the Manna fell downe upon it And Moses heard the people weeping throughout their families every man in the doore of his tent and the anger of Iehovah was kindled greatly and in the eyes of Moses it was evill And Moses said unto Iehovah Wherefore hast thou done evill to thy servant and wherefore have I not found grace in thine eyes that thou layest the burden of all these people upon me Have I conceived all this people have I begotten them that thou shouldest say unto me Beare them in thy bosome as a nursing father beareth the sucking child unto the land which thou swarest unto their fathers Whence should I have flesh to give unto all this people for they weepe vnto me saying Give us flesh that wee may eate I am not able my selfe alone to beare all this people for it is too heavie for me And if thou doe thus unto me kill me I pray thee kill me if I have found grace in thine eyes and let mee not see mine evill And Iehovah said unto Moses Gather unto me seventie men of the Elders of Israel whom thou knowest that they are the Elders of the people and the officers of them and take them unto the Tent of the Congregation that they may stand there with thee And I will come downe and will speake with thee there and I will take of the spirit which is upon thee and will put it upon them and they shall beare with thee the burden of the people and thou shalt not beare it thy selfe alone And say thou unto the people sanctifie your selves against to morrow and ye shall eat flesh for you have wept in the eares of Iehovah saying Who shall give us flesh to eat for it was well with us in Egypt therefore Iehovah will give you flesh and ye shall eat Ye shall not eat one day nor two dayes nor five dayes nor ten dayes nor twentie dayes Vntill a moneth of dayes untill it come out at your nostrils and it bee unto you loathsome because that you have despised Iehovah who is among you and have wept before him saying Wherefore now came we forth out of Egypt And Moses said The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh and they shall eat it a moneth of dayes Shall the flocks and the herds be slaine for them to suffice them or shall all the fishes of the Sea be gathered together for them to suffice them And Iehovah said unto Moses Is Iehovahs hand waxed short thou shalt see now whether my word shall come to passe unto thee or not And Moses went out and spake unto the people the words of Iehovah and he gathered the seventie men of the Elders of the people and made them stand round about the Tent. And Iehovah came downe in a cloud and spake unto him and tooke of the Spirit that was upon him and gave it unto the seventie men the Elders and it was when the Spirit rested upon them they prophesied did not adde And there remained two of the men in the campe the name of the one was Eldad and the name of the second Medad and the Spirit rested upon them and they were of them that were written but went not out unto the Tent and they prophesied in the campe And there ran a young man and told Moses and said Eldad and Medad doe prophesie in the campe And Ioshua the sonne of Nun the minister of Moses one of his choise young men answered and said My lord Moses forbid thou them And Moses said unto him Enviest thou for me but O who shall give that all the people of Iehovah were prophets that Iehovah would give his spirit upon them And Moses gathered him-selfe into the campe he and the Elders of Israel And there went forth a winde from Iehovah and brought Quailes from the sea and let them fall by the campe as it were a dayes journey on this side and as it were a dayes journey on that side round about the campe and as it were two cubits above the face of the earth And the people stood up all that day and all the night and all the next day and they gathered the Quailes he âhat gathered least gathered ten homers and spreading they spred them for themselves round about the campe The flesh was yet betweene their teeth it was not yet cut off when the anger of Iehovah was kindled against the people and Iehovah smote the people with a very great plague And hee called the name of that place Kibroth hattaavah because there they buried the people that lusted From Kibroth hattaavah the people journeyed unto Hazeroth and they were in Hazeroth Annotations ANd the people Hitherto in this booke Gods grace to his people hath beene manifested in the ordering directing and governing of them in the Wildernesse towards their promised inheritance now followeth their unthankfulnesse and unworthy carriage among so great blessings by their many murmurings and rebellions whereby both the disobedient nature of man and the impossibilitie of the Law to bring men unto God is declared when they were complainers or as complainers that is even complainers very murmurers grudging and shewing themselves discontented with their estaâe and as is likely for their so long travell in that Wildernesse three dayes journey before they came to a resting place ãâ¦ã 10. 33. and thus Sol. larchi here expou ãâ¦ã So whereas they should have rejoyced in the ãâã now among them they shewed themselves ãâã mourners sorrowfull and as the Greeke ãâ¦ã teth murmuring Of such murmurers and complainers the Apostle also speaketh Iude verse ãâã evill this seemeth to have reference to the first the people was evill that is wicked and so ãâã pleasing the Lord the Greeke referreth
of life Iohn 6. 48 51. Heb. 2. 9 10. 1 âet 3. 18. But though the Manna was thus hard as wheat to be ground yet it used to melt as it lay on the earth with the heat of the Sunne that they gathered it onely in the morning Exod. 16. 21. baked or boyled coqued the word is sometime used for baking as in 2 Sam. 13. 8. though usually it signifieth to ãâã the best moisture oyle fresh oyle w ch hath no ranke favour The Hebrew Leshad is the best oâly moisture in mans body Psal. 32. 4. so here it is the best sweet moisture of oyle which is the uppermost part It had also the taste of wafers with honey Ex. 16. 31. And here the Greeke translateth it wafers of oyle and the Chaldee paste or cakes with oyle So it was both pleasnt and wholsome food and the taste of oyle and honey figured the sweetnesse of grace which we by faith perceive in Christ the true Manna Psal. 119. 103. Song 5. 16. ãâã Pet. 2. 3. Verse 9. âell downe upon it and upon the Manna fell dew againe which when it was drawne up by the Sunne then the Manna appeared Exod. 16. 13 14. so the Manna lay as it were hidden between two dewes But after was manifested and given them of God freely every day a wheat which they sowed not nor laboured for but had for the taking up a meat which they knew not neither had their fathers knowne it whereby they were taught that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Verse 10. throughout or by their families so the sinne was generally spred among the people in the doore that is openly and sinned not in secret onely but as it were proclaimed their iniquitie and stirred up themselves and one another to follow their lusts Verse 11. done evill to thy servant that is afflicted me for evill when it commeth from God meaneth trouble and affliction wherewith he chastiseth his servants and exerciseth their faith and patience as Ier. 18. 8. Esai 45. 7. Amos 3. 6. that thou layest Heb. for to lay or to put so it hath reference to the former part of the speech See the notes on Gen. 6. 19. the burden the weighty care and charge so in Deut. 1. 12. The Greeke here translateth it anger but after in vers 17 violence or assault This sheweth the great charge that lieth upon governours so Paul mentioneth the caere of all the Churches which came upon him daily 2 Cor. 11. 28. Verse 12. Have I conceived so also the Greeke translateth it but the Chaldee saith Am I the father of all this people are they my sonnes begotten them Hebr. begotten it or brought forth it speaking of the people as of one man begotten as by a father or brought forth as by a mother So the Apostle applieth both similies to himselfe saying to the Corinthians Ye have not many fathers for in Christ Iesus I have begotten you through the Gospell 1 Cor. 4. 15. and to the Galathians My children of whom I travell in birth againe untill Christ be formed in you Gal. 4. 19. In this complaint of Moses the weaknesse of the Law is signified w ch begetteth no children to God Rom. 7. 4. 5 c. and 8. 3. but by the word of Truth the Gospell and by beleefe in Christ we are borne of God I am 1. 18. 1 Pet. 1. 23 25. 1 Ioh. 5. 1. in thy bosome that is lovingly tenderly carefully which Moses the Lawgiver could not doe as is done by Christ of whom it is said He shall feed his flocke like a shepheard he shall gather his lambes with his arme and be are them in his bosome he shall gently lead those that are with young Esai 40. 11. a nursing father This sheweth the love mildnesse gentlenesse w ch should be in governours and so it is said unto the Church Kings shall be thy nursing fathers c. Esai 49. 23. And the Apostle saith Wee were gentle among you even as a nurse cherisheth her children we exhorted and comforted and charged every one of you as a father doth his children 1 Thes. 2. 7. 11. Accordingly the Hebrewes have this rule for all governours of the Church It is unlawfull for a man to governe with statelinesse over the congregation and with haughtinesse of spirit but with meeknesse and feare And every pastour that bringeth more terrour upon the congregation than is for the name of God he shall be punished and shall not see himselfe to have a learned wise son as it is said in Iob 37. 24. Men do therfore feare him he respecteth not any that are wise of heart And so it is not lawfull for him to governe them with contemptuous carriage although they be the common people of the land neither may he tread upon the heads of the holy people although they be unlearned base they are the sons of Abraham Isaacke and Iacob and the armies of the Lord that brought them out of the land of Egypt by great might and by strong hand but he must be are the toyle of the Congregation and their burden as Moses our Master of whom it is said AS A NVRSING FATHER BE ARETH THE SVCKING CHILD c. Maimony in Misn. tom 4. in Sanhedrin ch 25. sect 1 2. That w ch Moses speaketh of a Nursing father the Chaldee that goeth in the name of Ionathan and Targum Ierusalemy calleth Pedagoga which word Paul useth when he saith the Law was our Pâdagogue or Schoolemaster unto Christ Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them as is shewed in the annotations on Gen. 12. 5. Verse 13. flesh to give By these complaints Moses sheweth his insufficiencie to governe this people and to supply their wants neither indeed could he bring them into the promised land but died ere they came thither Deut. 34. whereby the impossibility of the Law was signified that it could not bring men unto God or satisfie or restraine the lusts that reigne in our members though the Law it selfe is holy Rom. 7. 5 12. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne Sonne Rom. 8. 3. who giveth us not flesh to satisfie our carnall lusts but his owne flesh to be the food of our soules which he hath given for the life of the world and which who so eateth hath eternall life Ioh. 6. 51. 54. Verse 15. if thou doe thus to leave the whole burden upon me still Here the word thou spoken to God is of the foeminine gender contrary to common rule of speech At for Attah which some thinke doth intimate Moses trouble of mind as if he could not perfectly utter his wordâ and the like is in Deut. 5. 27. where the people terrified with the Majestie of God when he gave his Law said unto Moses Speake thou At unto
applied to a tribe or kinred which did spring and grow out of Levi as rods staves or branches from the stocke oâ a tree Of this name tribe see what is noted on Gen. 49. 16. that they may be joyned or and let them be joyned as the Greeke translateth and ãâã them be added unto thee Here is an allusion to Levies name which signifieth joyned The Father Levi had the name because at his birth his mother said Now my husband will be joyned unto me Gen. 29. 34. his children called of him Levites are according to the notation of their name made Aâjoynts to the Priests And this word is after used and applied to such as adjoyned themselves to the Lord and to his people Esai 56. 3 6. Ier. 50. ãâã Estâ 9. 27. so in the New Testament Act. 5. 14 and 11. 24. and 2 41 47. ãâã minister unto thee so in Num. 3. 6. the Levites are appointed to minister unto Aaron elsewhere they are said to minister unto the congregation Num. 16. 9. and unto the Lord Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6 7. and are called the ministers of his house Ezâk 45. 5. before the Tent herein is the difference betweene the Priests and Levites office that the Priests served at the Altar and in the holy place the Levites served the outer services helped to kill slay take the bloud c. and gave it to the Priests who sprinkled the bloud received from their hands 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28. 32. of the Testimonie that is of the Law written on the two Tables kept in an Arke within the Tent or Tabernacle and thereof it had this name as is noted on Exod. 25. 16. Vers. 3. shall keepe thy charge or observe thy observation by custodie or thy ward at thy appointment doing their service see Num. 3. 7. the vessels of holinesse in Greeke the holy vessels to come nigh unto them to serve with them at the altar or in the holy place the Levites might not which the Hebrew Canons explaine thus All the Levites are forbidden the service at the Altar as it is said in Num. 18. 3. But they shall not come nigh unto the vessels c. They shall not come nigh to the service but to touch them it was lawfull Maimony tom 3. in Cle hatnik dash ch 3. sect 9. So in Num. 3. 8. the Levites were appointed to keepe all the vessels of the Tabernacle both they and you they for doing so you for suffering it But from these words the Hebrewes say As the Levites are forbidden to do the service of the Priests so the Priests are forbidden to doe the service of the Levites as it is written Both they and you Maim in Cle hamikdash ch 3. sect 10. Vers. 4. the charge or the custodie in Greeke the custodies or the wards watches for so the word is used for keeping watch by night also as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger any of Israel that is not a Levite is counted a stranger in this businesse and in the Priests affaires the Levites themselves were counted strangers ver 7. See the notes on Num. 3. 10. Vers. 5. keepe the charge of the holy place Heb. observe the observation of the holinesse which the Greeke translateth of the holies by this name the Apostle calleth the first Tabernacle wherin was the Candlesticke Table and Shew-bread as the inmost part of the Tabernacle is called holy of holies that is the holiest of all Heb. 9. 2 3. To keepe the charge or observe the observation is to have continuall care day and night that all things bee kept pure and uncorrupted and administred according to the will of God as they that kept the charge or âard of the house of Saul were such as endevoured to keepe and maintaine the Kingdome in Sauls fa ãâ¦ã 1 Chron. 12. 29. This dutie of the Priests and Levites in the Tabernacle continued also in the Temple where some were porters keepers of the ãâã and lodged round about the house of God some had charge of the ministring vessels that they should bring them in and out by tale some of the ãâã flowre and the wine and the oile and the frankincense and the spices of the Shew-bread some were singers imployed in that worke day and night c. 1 Chron. 9. 19 23. 33. Of their manner of keeping the Temple the Hebrewes have thus recorded The keeping of the Sanctuary is a thing commanded yea though there be no feare of enemies or of theeves for the keeping thereof is but for the honour thereof And this keeping is commanded to be all the night and the keepers are the Priests and the Levites as it is said And thou and thy sonnes with thee shall be before the Tent of the testimony Num. 18. 2. as if he should say you shall be the keepers or watchmen thereof Moreover it is said of the Levites And they shall keepe the charge of the Tent Num. 18. 4. It is also said And they that encampe before the Tabernacle fore-most before the Tent of the Congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the holy place Num. 3. 38. And if they leave off the keeping of it they transgresse against a prohibition The commandement of keeping it is that the Priests be the keepers in the inner places and the Levites in the outer And twenty foure companies kept it every night continually in twenty foure places the Priests in three places and the Levites in one and twenty places c. The Priests that warded slept not in their priestly garments but folded them up and laid them at their heads and put on their owne garments and slept on the ground as is the manner of all that ward Kings courts that they sleepe not on beds And they set one Provost over all the wards or custodies of the keepers and he was called the man of the mountaine of the house of God And he went round about unto every ward all the night with torches burning before him and every warder that did not stand and say Thou man of the mountaine of the house Peace bee unto thee it was knowne that he was asleepe and hee did beat him with his staffe And he had authoritie to burne his garment so that sometimes they said in Ierusalem What noyse is in the Court It is the cry of a Levite that is beaten and his garments burnt because he slept at his watch In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning the holy things and they opened unto him Hee tooke a key and opened the little gate that was between the place of burning and the court-yard and went from the burning place into the court-yard and the Priests went in after him And two torches of
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also ãâã walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâelt the Rocke and water commeth out 12 The Loraâ angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. ãâã 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
And the Angell of Iehovah went further and stood in a narrow place where was no way to turne aside to the right hand or to the left And the Asse saw the Angell of Iehovah and she fell downe under Balaam and Balaams anger was kindled and he smote the Asse with a staffe And Iehovah opened the mouth of the Asse and she said unto Balaam What have I done unto thee that thou hast smitten me these three times And Balaam said unto the Asse Because thou hast mocked me I would there were a sword in mine hand for now I would kill thee And the Asse said unto Balaam Am not I thine Asse which thou hast ridden upon ever since I was thine unto this day was I ever wont to doe so unto thee And he said Nay And Iehovah uncovered the eyes of Balaam and he saw the Angell of Iehovah standing in the way and his sword drawne in his hand and he bended downe the head and bowed him-selfe downe on his face And the Angell of Iehovah said unto him Wherefore hast thou smitten thine Asse these three times Behold I came out to be an adversarie because thy was is perverse before me And the Asse saw me and turned aside before me these three times unlesse she had turned aside from me surely now also I had slaine thee and saved her alive And Balaam said unto the Angell of Iehovah I have sinned for I knew not that thou stoodst against me in the way and now if it be evill in thine eies I will get me backe againe And the Angell of Iehovah said unto Balaam Goe with the men but onely the word that I shall speake unto thee that shalt thou speake and Balaam went with the Princes of Balak And Balak heard that Balaam was come and he went out to meet him unto a citie of Moab which is by the border of Arnon which is in the utmost of the border And Balak said unto Balaam Did not I sending send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to honour thee And Balaam said unto Balak Loe I am come unto thee now am I able at all to speake any thing the word that God shall put in my mouth that shall I speak And Balaam went with Balak and they came unto Kirjath-huzoth And Balak slew oxen and sheepe and sent to Balaam and the Princes that were with him And it was in the morning that Balak tooke Balaam and brought him up into the high places of Baal that he might see from thence the utmost part of the people Annotations SEt forward removed their campe from the mountaines of Abarim Num. 33. 48. the plaines of Moab or champion countrey which sometime had been Moabs afterward the Amorites and now Israels by conquest These plaines reached unto the river Iordan in that part which was neere to or over against Iericho the first city which they conquered in Canaan Ios. 6. and therefore it is called Iordan of Iericho and here they remained till Moses died encamping in these plaines from Bethjesimoth unto Abel shittim Num. 33. 49. Here many notable things fell out even all that are recorded from this place to the end of Deuteronomie and in the beginning of Iosua their deliverance from Balaams curse their mustering for the inheritance of Canaan their victorie over the Midianites the addition of sundry divine ordinances especially the repeating and explaining of the whole Law and renewing of the covenant betweene God and them by Moses in Deuteronomie and the like whereupon God saith unto their posteritie O my people remember now what Balak King of Moab consulted and what Balaam the son of Beor answered him from Shittim unto âilgal that is the many good things which fell out betweene Shittim where now they were and Gilgal where Iosua circumcised them Ios. 5. that ye may know the righteousnesse of the Lord Mic. 6. 5. ãâã ãâã ãâã ãâã ãâã Here beginneth the fortieth Lecture of the Law as it was divided to bee lead in the Iewes Synagogues see Gen. 6. 9. Vers. 2. Balak the sonne of Zippor in Greeke the sonne of Sepphor This Balak was now King of Moab vers 4. a man of note both for policie and power Mic. 6. 5. Iudg. 11. 25. he saw all that Israel had done but with an evill eye and looked not upon it to receive instruction as doe the wise Prov. 24. 32. Vers. 3. afraid of the people or because of the people Thus the prophesie was fulfilled The mighty men of Moab trembling shall take hold upon them Exod. 15. 15. Moab was irked that is grieved distressed in themselves pricked in their hearts with a loaching of this people The same is spoken of the Egyptians they wereââked because of the sonnes of Israel Exod. 1. 12. There was no cause for the Moabites thus to fret for Israel passed by them in peace and touched not their border being forbidden of God Deu. 2. 9. They had also by the slaughter of the Amorites freed them from evill neighbours which had before taken away a part of their land and were likely in time to have taken more Num. 21. 26. And they were allied unto Israel for Moab was the posteritie of Lot unto whom Abraham the Father of Israel was uncle and whom Abraham had rescued out of captivitie Gen. 19. 36 37. and 14. 12 16. But being now degenerate from the faith of their father Lot and fallen to idolatry Num. 21. 29. they feared as doe the wicked where no feare was Psal. 53. 5. and doe loath the people of the God of Abraham and Lot their father Vers. 4. Elders of Midian in Greeke the Senate of Madiam These Elders were Senatours such as governed the State called afterward Princes vers 7 8. and the Midianites were by nature the children of Abraham Gen. 25. 1 2. and so brethren unto Israel but now conspired against them being also fallen from Abrahams faith to idolatrie with Baal-Pehor Num. 25. 17 18. They were neighbours to the Moabites and as it seemeth had beene consederates with them in former warres as when Hadad King of Edom smote Midian in the field of Moab 1 Chron. 1. 46. These were not the people against whom Israel should warre neither had they occasion to be offended at the Amorites overthrow who held them in subjection for the five Kings of Midian that combined with Moab and perished for the same Num. 31. 8. are called the Dukes of Sihon Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel who freed them from Sihons tyrannous yoke and to have rejoiced with the joy and for the prosperity of their brethren this company or the Church in Greeke this Synagogue or Congregation ãâ¦ã licke up that is devoure or consume as the Chaldee explaineth it So fire that consumeth is said to lick up in 1 Kings 18. 38. but here the simi ãâ¦ã de is taken from oxen that lick up the grasse as they seed And
fruitfull Uine Gen. 49. 22. Vers. 35. Shuthelah in Greeke Southala Becher this some thinke to be he which is called Bered in 1 Chron. 7. 20. Tahan or Tachan in Greeke Tanach by transposition of letters Vers. 36. Eran in 1 Chron. 7. 26. called Edan or Laadan so the Greeke here writeth him Eden for the likenesse of the Hebrew letters whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran or Edan came Iosua the sonne of Nun 1 Chro. 7. 26 27. And here Ephraims sonnes sonne is head of a familie as was before in Iudahs tribe vers 21. Vers. 37. 32 thousand c. he had before 40 thousand Num. 2. 19. so eight thousand of this tribe are now diminished Vers. 38. Bela in Greeke Bale he was Benjamins first-borne 1 Chron. 8. 1. Ashbel called Iediael 1 Chron. 7. 6. Benjamins second sonne 1 Chron. 8. 1. The Greeke here writeth him Asâber or as some copies have it Asubel Abiram or Achiram in Greeke Acheiran elsewhere he is named Aechi Gen. 46. 22. and Achrah the ãâã sonne of Benjamin 1 Chron. 8. 1. Vers. 39. Shephupham in Greeke Sophaâ in 1 Chron. 7. 12. he is called Sâuppim in Gen. 46. 22. Muppim Hupham otherwise Huppim Gen. 46. 22. 1 Chron. 7. 12. Vers. 40. Ard in Greeke Ader so in 1 Chro. 8. 3. the Hebrew writeth him Adar the familie understand as the Greeke also supplieth of Ard the familie of the Ardites Here Benjamin hath but seven families who in Gen. 46. 21. had ten Vers. 41. 45 thousand c. hee had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred that though his families were diminished yet hee had the greatest increase of men of warre amongst all the tribes save Manasseh and Aser Vers. 42. Shuham or Shucham called by transplacing of letters Hushim or Chushim in Gen. 46. 23. in Greeke Same Vers. 43. 64 thousand c. of one familie of Dan there sprang so many thousand men that none of all the tribes save Iudah have the like multitude and he is increased 17 hundred men moe than at the former numbring Num. 2. 26. Vers. 44. Iimnah in Greeke Iamein ãâã in Greeke Iâsovi Betweene these there was another called Iisvah Gen. 46. 17. whose familie here omitted seemeth to be perished Vers. 45. Cheber or Heber in Greeke Cheber of his posteritie see 1 Chron. 7. 32. Here Asers sonnes sonnes are also heads of families as were before in Iudah and Ephraim vers 21. and 36. Vers 46. Serah or Serach in Greeke Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30. Vers. 47. 53 thousand c. when before ãâã had but 45 thousand and five hundred Num. 2. 28. that his increase in the wildernesse was elevââ thousand and nine hundred men of warre none but Manasseh was before him Vers. 48. Naphtali in Greeke Naphthal ãâ¦ã Iachzeel in Greeke Asiel The foure families of Napthtali continue as in Gen. 46. 24. Vers. 50. 45 thousand c. wheras before he had been 53 thousand and 4 hundred Num. 2. 30. so that eight thousand fewer are at the last than at the first Vers. 51. and a thousand c. The number of all at the former count was 600 thousand and three thousand and 550 Num. 2. 32. so that now in the whole summe the host of Israel is decreased in their 38 yeares traveil eighteene hundred and twentie men exempting the Levites which were numbred apart Wherein Gods worke for them all in generall and for the tribes and families in particular is to be regarded When they were under bondage and affliction in Egypt they multiplied like fish and filled the land Exod. 1. for outward persecution increaseth the Church and lesseneth it not but when they were come out from that iron furnace and carried of God as on Eagles wings thorow the wildernesse in safetie they so provoked him by their murmurings rebellions and idolatries that he consumed their dayes in vanity and their yeares in hastie terrour Psal. 78. 17. 33. And though amongst other blessings God give them his lawes to direct them Exod. 20. c. and his good spirit to instruct them Neh. 9. 20. and led them like a flock by the hand of Moses and Aaron Psal. 77. 21. yet learned they not obedience but mount Sinai gendred to bondage Gal. 4. 24. and the Law wrought wrath Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land but left that unto his successor Iesus the son of Nun who figured Iesus the Sonne of God by whom commeth grace and truth and the inheritance of the Kingdome of heaven Deut. 31. 2. 7. 14. Ioh. 1. 17. Rom. 6. 23. The speciall hand of God touching the tribes and the mothers that bare them and the families and persons that proceeded of them may thus be viewed Seven of the twelve tribes did increase in multitude as they travelled besides the tribe of Levi which also was a thousand at the last numbring moe than at the first ver 62. 1 Iudah increased 1900. 2 Issachar 9900. 3 Zabulon 3100. 4 Manasseh 20500. 5 Benjamin 10200. 6 Dan 1700. 7 Aser 11900. The summe of all increased was nine and fiftie thousand and two hundred besides the thousand Levites Notwithstanding the decrease of the five ãâã was more for 1 Reuben decreased 2770. 2 Simeon 37100. 3 Gad 5150. 4 Ephraim 8000. 5 Naphtali 8000. So the summe of all that were diminished was one and sixtie thousand and twentie men Observe also the worke of God in respect of Iakobs wives the foure mothers of the tribes Leah R ãâ¦ã el Zilpah and Bilhah whom the holy Ghost mentioneth in Gen. 46. 15. 18 19. 25. 1 Leah was multiplied in Iudah 1900. in Issachar 9900. in Zabulon 3100. So the fruit of Leahs body increased in the wildernesse fourteene thousand and nine hundred besides the thousand of Levi. 2 Rachel was multiplied in Manasseh 20500. in Benjamin 10200. So Rachels increase was thirtie thousand and seven hundred 3 Zilphah Leahs handmaid increased in her son Aser eleven thousand and nine hundred 4 Bilhah Rachels handmaid was multiplied in her son Dan seventeene hundred Thus God unparted his blessing among them all but chiefly to Rachel whom Iakob loved for her increase was more than of all the other three They were likewise all of them partakers of his chastisements in their posteritie for 1 Leah was diminished in Reuben 2770. in Simeon 37100. so the lost of her increase in the wildernesse nine and thirtie thousand eight hundred and seventie men 2 Rachel was diminished in Ephraim 8000. 3 Zilphah lost in Gad her sonne five thousand one hundred and fiftie 4 Bilhah lost in Naphtali eight thousand men So the farre greatest losse was Leahs who now might weepe for her children because they were not as long after befell unto Rachel Mat. 2. 18. Againe as the twelve tribes camped in foure quarters about the
tabernacle Num 2. so the hand of God for the increase and diminishing of their campes may be seene thus In the first and chiefest quarter Eastward were IVDAH Issachar and Zabulon all increased Iudah was the father and figure of Christ under whose standard all that camp march are blessed In the second quarter Southward were REVBEN Simeon and Gad who were all diminished as Reuben for his sin lost his honor and birthright 1 Chro. 5. 1. so his sons rebelled Num. 16. and Simeon sinned with an high hand Num. 25. In the third quarter Westward were EPHRAIM Manasseh and Benjamin of whom the first was diminished the other two increased In the fourth quarter Northward were DAN Aser and Naphtali of whom the two former were multiplied the third and last diminished Concerning the families of the tribes excepting Levi they are 57 in all For here are families 1 Of Manasseh 8. 2 Of Benjamin 7. 3 Of Gad 7. 4 Of Simeon 5. 5 Of Iudah 5. 6 Of Aser 5. 7 Of Reuben 4. 8 Of Issachar 4. 9 Of Ephraim 4. 10 Of Naphtali 4. 11 Of Zabulon 3. 12 Of Dan 1. The sum of all the families is 57 to whom if we adde the twelve tribes and Iakob himselfe the father of them all the whole number is Seventie w ch was the number of the soules of Iakobs house that went into Egypt Gen. 46. 27. But comparing these now with the heads of families named in Gen. 46. we shall see five families rooted out one of Simeon Leahs son one of Aser the son of Leahs handmaid and three of Benjamin Rachels son whose ten families are decayed unto seven In these numbers increase and decrease of the tribes and families of Israel we may behold that w ch lob saith of Gods works Who knoweth not in all these that the hand of the Lord hath wrought this in whose hand is the soule of every living thing and the breath of all flesh of man Behold he breaketh downe and it cannot be built againe he shutteth up a man and there can be no opening He increaseth the nations and destroyeth them he enlargeth the nations and straitneth them Iob 12. 9 10. 14. 23. Vers. 53. Unto these the land shall be divided So the naturall sons of Israel onely had inheritance but under the Gospell it is prophesied that the strangers also should have inheritance among the tribes Ezek. 47. 22 23. By this also it appeareth that the tribes diminished had a double punishment losse of men and a lesser inheritance in the holy land both which are opposed to the covenant and promise made to their fathers w ch stood on these two branches multitude of children and inheritance of the land Gen. 12. 2. 7. and 13. 15 16. and 15. 5. 8. 18. and 17. 2. 6. 8. and 22. 17. and 26. 3 4. and 28. 13 14. and 35. 11 12. Sol. larchi here saith To these and not to them that are lesse than twentie yeares old although they came to full twentie before the division of the land For loe the land was seven yeares in conquering c. yet none had portion in the land but these six hundred thousand one thousand and if one of them had six sons they received but their fathers portion onely But Chazkuni referreth it to the families saying To these the 57 families reckoned here shall the land be divided for inheritance by the number of names 57 portions according to the 57 heads of families So it is written in Num. 33. 54. Ye shall divide the land by lot for an inheritance among your families This figured that onely such shall have their part in the kingdome of heaven as are chosen and called of God and have their names written in the lambs booke of life Rom. 8. 28 29 30. 1 Pet. 1. 2 3 4. 5. Rev. 21. 27. Vers. 54. To the many To the tribe and familie w ch hath many persons in it Thou shalt give them the more Hebr. thou shalt multiply his inheritance So the portions were not all equall in quantitie but proportioned to the multitude of men in the tribes and families To the tribes which had the greater multitudes they gave the greater portion though the portions were not equall for lo every tribe had his portion according to his multitude saith Sol. Iarchi on Num. 26. Hereupon the sons of Ioseph complained of their small portion in respect of their great multitude Ios. 17. 14. Vers. 55. by lot Although Eleazar the high Priest Iosua the governour and 12 princes of the tribes appointed of God Num. 34. 17 18. c. were to divide the land yet to cut off contention and to shew the providence disposition of God according to the purpose of his will hee commandeth lots to be cast for The lot causeth contention to cease and parteth betweene the mightie Prov. 18. 18. and The lot is cast into the lap but the Whole disposing thereof is of the LORD Pro. 16. 33. And the Hebrew Doctors say The portions were not made but by lot and the lot was by the mouth of the holy Ghost Sol. Iarchi on Num. 26. The manner of doing it was thus First the land was by men divided into parts according to the number of the tribes as Iosua sent men to divide the land which remained into seven parts and to describe it according to the inheritance of them and so to bring the description unto him that he might cast lots for them before the Lord. And they described it by cities into seven parts in a booke and brought it to Iosua who cast lots for them in Shiloh before the Lord and so every tribe received as their lot came up according to their families Ios. 18. 4. 11. c. Moreover in the Hebrew records it is said that it was not divided but by Vrim and Thummim which was the oracle of God in the brest-plate of the high Priest Exo. 28. Num. 27. 21. as it is said in Num. 26. 56. According to or At the mouth of the lot When Eleazar was cloathed with Vrim and Thummim Iosua and all Israel stood before him there was a Kalphi a vessell whereinto the lots were put whereof see the Annotations on Lev. 16. 8. of the Tribes names and a Kalphi of the names of the limits or bounds of the countries set before him and hee being directed by the holy Ghost said Naphtali commeth up the limit Genasareth commeth up he tooke out of the Kalphi of the tribes and Naphtali came up in his hand out of the Kalphi of the limits and the limit Genasareth came up in his hand And so for every tribe Talmud Bab. in Baba bathra c. 8. in Gemara and Sol. Iarchi on Num. 26. But observe that the land within lordan was divided onely to nine tribes and an halfe because two tribes an halfe had their portion on the outside of Iordan Num. 34. 13. 14 15. By reason of this dividing the land by lot the Scripture calleth
a man or Any man when hee dieth and have no sonne here God passeth from the speciall case of these virgins and giveth a generall law for inheritances that they should passe to the female if the father died without male issue but otherwise the daughters had no part in the inheritance with the sonnes Vers. 11. unto his kinsman or unto his neere kin of which words see the notes on Levit. 18. 6. From this word and that which followeth next to him Sol. Iarchi noteth he should be of his familie and none is called a familie but on the fathers side Touching the right of inheritances the Hebrew Canons lay it downethus Who so dieth his children doe inherit that which is his and they are before all other And the males are before the females But the female never inheriteth with the male If he have no children his father shall be his heire or if it be a ââther shee is heire to her children and this thing is by tradition And whosoever is first for inheritance is of them that first come out of the thigh that is are begotten first Therefore whoso dieth ãâã it man or woman if they leave a sonne hee inheriteth all if his sonne be not found alive they looke next to the seed of that sonne If any of his seed be found whether males or females though it be the sonnes daughters daughters daughter to the end of the world she inheriteth all If he have no male issue they turne to the daughter If he have a daughter she inheriteth all If his daughter be not found in the world they looke unto the daughters seed which if any be found whether males or females to the worlds end it inheriteth all If the daughter have no seed the inheritance returneth to his father If his father be not living they looke next to the seed of the father which are the brethren of him that is dead If hee have a brother found or brothers seed he inherits all if not they turne to the sisters if he have a sister or sisters seed it inherits all And if there be neither brothers seed nor sisters seed forasmuch as the father hath no seed the inheritance returneth to the fathers father If the grandfather be not living they looke to the grandfathers seed which are the brethren of his father that is deceased and there the males are before the females and the seed of the males before the females as was the right of the seed of the dead him-selfe If none of his fathers brethren nor of their seed be found the inheritance returneth to the great grandfather and after this manner it proceedeth upwards Thus the sonne is before the daughter and all the issue of the sonne before the daughter and the daughter is before her grandfather and all her issue are before her grandfather And the father of the deceased is before the brethren of the deceased and the brother before the sister and all the brothers issue before the sister and the sister before her grandfather and all the sisters issue before her grandfather The grandfather is before the brethren of the father of him that is deceased and his fathers brethren are before his fathers sisters and all that come out of the thigh of his fathers brother are before his fathers sisters and his fathers sisters are before the fathers grandfather of him that is deceased and so all that come out of the thigh of his fathers sister are before his fathers grandfather and after this manner it proceedeth and ascendeth untill the beginning of the generations Therefore there is no man of Israel that is without heires Who so dieth leaveth a son and a sons daughter though it be a sons daughters daughters daughter to the end of many generations shee is for most and heire of all and the first mans daughter hath nothing And the same law is for the brothers daughter with the sister and for the daughter of his fathers brothers son with his fathers sister and so all in like sort Who so hath two sons and they both die while he liveth and the one son leave three sons and the other son leave one daughter afterward when the old man dieth the three sons of his son shall inherit the halfe of his heritage and the daughter of his other sonne shall inherit the other halfe for cach of them was to inherit aportion of his father and after this manner doe the sonnes of brethren divids and the sonnes of the fathers brother unto the beginning of the generations The familie of the mother is not called a familie neither is there inheritance but to the familie of the father therefore brethren by the mother are not heires one of another but brethren by the father are heires one of another and this whether it be his brother by his father onely or his brother by his father and his mother All that are neere in bloud by transgression doe inherit as they which are lawfully begotten as if one have a bastard son or a bastard brother loe they are as other sons and as other brethren for inheritance But the sonnes of a bond-woman or of a strange woman is not counted a son for any matter neither is he an heire at all Maimony tom 4. in Nachaloth or treat of Inheritances ch 1. sect 1. 7. As the sons had their fathers inheritance divided among them the first-borne having a double portion Deut. 21. 17. so for releefe of the widow and of the daughters the Hebrewes had these lawes A widow is to be sustained by the goods of the heires all the time of her widowhood untill she receive her dowrie and after shee hath received her dowrie in the judgement Hall shee hath not that sustenance As they sustaine her with food after her husbands death with his goods so they give her raiment and houshold-stuffe and dwelling or she remaineth in the dwelling which she had whiles her husband lived If the widow die her husbands heires are bound to bury her Our wise men have commanded that a man should give a little of his goods to his daughter c. If a father die and leave a daughter they measure his purpose how much was in his heart to give unto her for her livelihood and they give it her and his acquaintance are they that measure his purpose If they know it not the Magistrates rate it and give her a tenth part of his goods for her livelihood If he leave many daughters every one of them when she commeth to be married hath a tenth of his goods And she which is after her hath a tenth part of that which remaineth of the first and she which is after her hath a tenth of that which is left of the second And if they come all to be married at once the first receiveth a tenth part and the second a tenth part of that which remaineth of the first and the third a tenth of that which remaineth of the second and
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma ãâ¦ã Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie ãâ¦ã wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See ãâ¦ã phrase in Gen. 19. 16. and 29. 20. Hos. 3. ãâ¦ã evill saying Moses would not have to come ãâã of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impââed that to hatred wherein God manifested his ãâã Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this ãâ¦ã litude in Psal. 22. 15. My heart is as wax it ãâ¦ã ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esââ 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. ãâ¦ã kims in Greeke and Chaldee Giants see Nââ 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his ãâã will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
promise Daniel hath respect in his praier Dan. 9. 4. and Nehemiah Neh. 1. 5. Vers. 10. his face that is the face of every of them So after to destroy him that is every one of them therefore the Greeke translateth plurally them The Chaldee saith In their life time hee will repay them Chazkuni likewise and others expound it In his life time And so it is said Behold the righteous shall be recompensed in the earth much more the wicked and the sinner Prov. 11. 31. A like phrase there is of recompensing the wicked into their bosome Esay 65. 6. not delay that is not faile See the notes on Exod. 22. 29. will repay him or recompense reward him to wit with vengeance or punishment as these are joyned together in Deut. 32. 35 41. and it is called paiment or reward because it shall be according to mans worke Iob 34. 11. Psal. 62. 13. ãâã ãâã ãâã ãâã ãâã Here beginneth the 46 Section of the Law whereof see Gen. 6. 9. Vers. 12. because the Greeke translateth it when ãâã it implieth a reward of their obedience which God of his grace will give as in Gen. 22. â8 And the originall word sometime is used for a reward as Psal. 19. 12. sometime it signifieth for or because of Esay 5. 23. these the Greeke addeth all these which is intended as the like phrase in Deut. 27. 2â is opened by the Apostle Gal. 3. 10. And under the name judgements the commandements and statutes are also contained keepe unto theâ understand againe keep doe that is performe unto thee Here by promises of communicating good things and turning away evill hee exciteth them unto obedience for godlinesse is profitable unto all things having promise of the life that now is and of that which is to some ãâã Tim. 4. 8. s ãâ¦ã unto thy fathers The oath and promise unto the fathers pertaineth unto the faithfull children which are all implied in the covenant Psal. 105. 8. 11. Luk. ãâ¦ã 5. 72 73 74. Act. 3. 25 26. Gal. 3. 29. So punishment remaineth for the wicked from the parents to the children for God recompenseth the iniquity of the fathers into the bosome of their children after them ser. 32. â8 Vers. 13. love thee that is continue to love thee for the love of God to his people was the cause why hee chose and called them ãâã 7 8. not that we loved God but that hee loved us 1 Iob. 4. 10. and from the feeling of this in our hearts proceedeth our love towards God and out of love obedience and so God continueth his love which is the fountaine of all blessings So Christ faith Hee that hath my commandements and keepeth them is hee that loveth mee and he that loveth mee shall be loved of my Father and I will love him and will shew my selfe unto him Iob. 14. ãâã fruit of thy wombe in Chaldee the childe of thy bowels so in Deut. 28. 4. The just man walking in his integrity his children are blessed after him Prov. 20. 7. increase or young as Exod. 13. 12. the Greeke and Chaldee here translate herds of thy kine Vers. 14. barren male the Greeke translateth without seed or generation compare this with Ex. 23. 26. Hereupon barrennesse was a reproach Luk. 1. 25. and fruitfulnesse counted a blessing Psalm 128. 1 3. Vers. 15. evill diseases that is painefull malignant and incurable diseases as Deut. 28. 27. Compare Exod. 15. 26. and 23. 25. lay Hebrew give that is lay or impose as the Greeke translateth Vers. 16. eat up that is as the Chaldee translateth it consume But the word eat hath respect unto that in Num. 14. 9. they are bread for us See also Psal. 14. 4. This is not onely a promise of victory but a precept also to abolish those cursed nations as the words following manifest and v. 1 2 3. spare to wit from vengeance not take pitty on them This affection is often given to the eye as in other cases Matt. 20. 15. See Gen. 45. 20. Deut. 13. 8. Ezek. 5. 11. snare a cause of thy ruine the Chaldee faith a scandall or stumbling-blocke so after in v. 25. See Exod. 23. 33. and the performance hereof mentioned in Psal. 106. 36. they served their Idols which were a snare unto them Vers. 17. dispossesse them or as the Chaldee translateth cast them out in Greeke destroy them These words of God tend to the strengthening of faith against the feares and infirmities of the Saints and power of their enemies Compare Num. 13. 32. 34. Vers. 18. Egypt or the Egyptians as both Greeke and Chaldee doe translate This example is often mentioned for the comfort of faith Deut. 4. 34. c. and 29. 2 3. for it was a manifestation both of the power of God and of his good will towards his people Vers. 19. tentations or trialls essaies see Deut. 4. 34. and 29. 3. Vers. 20. the hornet or hornets as the Greeke translateth As God by frogs lice and other creatures plagued the Egyptians Exod. 8. so did he the Canaanites with hornets Ios. 24. 12. shewing his power in confounding mighty enemies by small and weake meanes 1 Cor. 1. 27 28. Hereby also the pricks and terrours of conscience sent upon the wicked may fitly bee signified So in Exod. 23. 28. from thy face the Greeke translateth from thee so it is referred to the latter word hide rather than to the former perish Vers. 21. fearefull or terrible in Greeke strong that is able to save thee terrible to thine enemies as 1 Sam. 4. 7. 8. and unto thee fearefull and to be reverenced Psal. 89. 7. Vers. 22. by little This was accomplished when some could not at the first bee driven out Ios. 15. 63. Iudg. 3. 1. suddenly or hastily quickly that is at once but by degrees Yet in Deut. 9. 3. hee promiseth that they should destroy them suddenly to wit in respect of their enemies ãâã whom sudden destruction come ãâã they ãâã awareâ but in respect of Israel it was not so ãâã as they looked for and desired For God foresaw their infirmities and how they would sin against him if they were not exercised with troubles yea and for their sinnes it is observed that he would not drive out the nations that through them hee might prov ãâ¦ã whether they would keepe the way of the Lord c. Therefore the Lord ãâã ãâã nations ãâã haue ãâ¦ã ing them ãâã hastâly ãâã delivered hee them into the hand of Ioshua ãâã 21 22 23. beasts Hebr. beast Here the Greeke addeth lest the land be wildernesse and the ãâã beasts of the field multiply God could also have destroyed the wild beâsts from before them as ãâã promiseth in Lâvâ 26. 6. Ezek. 34. 25. but if Israel had suddenly destroyed the peoples pride or security or other vices would have crept upon them which God in justice must also have punished ãâ¦ã Iudg. 3. 1 2 3 4. Vers. 23. destroy or vex with ãâã and tumult see
raine of heavens A land which Iehovah thy God careth for the eyes of Iehovah thy God are continually upon it from the beginning of the yeere even to the end of the yeere And it shall be if hearkening ye shall hearken unto my commandements which I command you this day to love Iehovah your God and to serve him with all your heart and with all your soule That I will give the raine of your land in his time the first raine and the latter raine and thou shalt gather in thy Corne and thy new wine and thy new Oyle And I will give grasse in thy field for thy cattell that thou ãâã ãâã and be full Take heed to your selves lest your heart be deceived and yee turne aside and serve other gods and bow downe your selves to them And the anger of Iehovah be kindled against you and he shut up the heavens that there bee no raine and the land yeeld not her increase and ye perish quickly from off the good land which Iehovah giveth you And yee shall put these my words in your heart and in your soule and shall binde them for a signe upon your hand and they shall be for Phylacteries betweene your eyes And yee shall teach them your children speaking of them when thou sittest in thine house and when thou walkest in the way and when thou lyest downe and when thou risest up And thou shalt write them upon the doore-posts of thine house and on thy gates That your dayes may be multiplied and the dayes of your children in the land which Iehovah sware unto your fathers to give unto them as the dayes of the heavens upon the earth For if keeping yee shall keepe all this commandement which I command you to doe it to love Iehovah your God to walke in all his wayes and to cleave unto him Then will Iehovah drive out all these nations from before your faces and yee shall possesse nations greater and mightier than your selves Every place whereon the sole of your foot shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates and unto the hindmost sea shall your coast be There shall not a man stand before you Iehovah your God will give the dread of you and the feare of you upon the face of all the land which yee shall tread upon as hee hath spoken unto you ãâã ãâã ãâã ãâã ãâã Behold I set before you this day a blessing and a curse A blessing if yee shall hearken unto the commandements of Iehovah your God which I command you this day And a curse if yee will not hearken unto the commandements of Iehovah your God but turne aside out of the way which I command you this day to goe after other gods which yee have not knowne And it shall bee when Iehovah thy God hath brought thee in unto the land whither thou goest to possesse it that thou shalt put the blessing upon mount Gerizim and the curse upon mount Ebal Are they not on the other-side Iordan by the way of the going downe of the Sunne in the land of the Canaanite which dwelleth in the plaine over against Gilgal besides the Okes of Moreh For yee are passing over Iordan to goe in to possesse the land which Iehovah your God giveth unto you and yee shall possesse it and dwell in it And yee shall observe to doe all the statutes and the judgements which I set before your faces this day Annotations ANd thou shalt love or Love thou therefore Moses returneth to exhort Israel unto the love of God and to shew the same by their continuall obedience his charge or his custodie his observation which word is often used for a watch as in Exod. 14. 24. The Greeke translateth it charges or custodies meaning ordinances to be kept heedfully so in Gen. 26. 5. Lev. 8. 35. and 18. 30. Vers. 2. for I speake not with your children or that it is not your children or sonnes namely which have seene Gods greatnesse c. but your eyes are they that have seene c. vers 7. Hee commendeth Gods speciall favour to their owne persons more than to their fathers or to their children in shewing them his great workes for which they should the more love and obey him This he after confirmeth by many arguments the chastisement or nurture which the Chaldee translateth doctrine or instruction It implieth nurture both by words and workes as Deut. 4. 36. and 8. 5. Lev. 26. 18. Prov. 1. 2. and 4. 1. stretched out the Greek and Chaldee translate high arme See the notes on Deut. 4. 34. Vers. 3. deeds or acts in Greeke wonders Of these see the history in Exod. 7 c. And here is the first argument from Gods mighty workes in Egypt Vers. 4. arme or power forces So the Greeke translateth the power of the Egyptians See Exod. 15. 4. to their horses Hebr. to his horses and to his Chariots speaking of them as of one man or having respect to Pharaoh their King to flow or to swim and over their faces is like that in Lam. 3. 54. waters flowed over mine head He meaneth they were drowned the Sea covered them they sanke as Lead in the mighty waters Exod. 15. 10. destroyed or made them perish so that there remained not so much as one of them Exod. 14. 28. This was an extraordinary favour of God who oftentimes suffereth the oppressors to have the strong hand whiles the oppressed have the teares and no comforter Eccles. 4. 1. So this is the second argument from Gods power shewed at the Red sea Vers. 5. what hee did or the things which hee did in his continuall guiding them thorow that terrible wildernesse where they bewrayed their many infirmities and had experience both of his chastisements and of his mercies the third argument and motive unto obedience Vers. 6. Dathan of whose historie see Numb 16. This is the fourth argument of Gods greatnesse to perswade Israel unto his love for that hee had repressed the factious and mutinous rebels among themselves which would have subverted the order and ordinance of God concerning the Priesthood the meanes of the atonement and reconciliation betweene God and his people their houses that is housholds as the Chaldee expounds it the men of their houses See Numb 16. 32. at their feet that is in their possession the Greeke and Chaldee translate that was with them Vers. 7. have seene or are they that see Therefore this people above all other were bound to love the Lord. worke or deed that is workes as the Greeke translateth So in the verse following commandement for commandements Vers. 8. be strong in body and spirit to fight against the enemy as in Ios. 1. 6. 1 Ioh. 2. 14. Or be strong that is lively and healthfull as the Greeke translateth that ye may live and they that be strong Matth. 9. 12. are by another Evangelist said to be in health opposed to the sicke Luk. 5. 31. possesse
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâw In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâl 2. 23. The first raine fell after the âowing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as âire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deârely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the ãâã nor the intised hath worshipped the idoll yet he dââth for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
there the tithe of thy corne of thy new wine and of thy new oile and the firstlings of thy herd and of thy flocke that thou maiest learne to feare Iehovah thy God all daies And if the way bee too much for thee that thou art not able to carie it because the place is farre from thee which Iehovah thy God shall chuse to set his name there when Iehovah thy God hath blessed thee Then shalt thou turne it into money and binde up the money in thine hand and shalt goe unto the place which Iehovah thy God shall chuse And thou shalt give the money for all that thy soule desireth for oxen or for sheepe or for wine or for strong drinke or for whatsoever thy soule asketh of thee and thou shalt eat there before Iehovah thy God and thou shalt rejoyce thou and thine house And the Levite which is within thy gates thou shalt not forsake him for hee hath no part nor inheritance with thee At the end of three yeeres thou shalt bring forth all the tithe of thy revenue in that yeere and shalt lay it up within thy gates And the Levite because he hath no part nor inheritance with thee and the stranger and the fatherlesse the widow which are within thy gates shall come and shall eat and be satisfied that Iehovah thy God may blesse thee in all the worke of thine hand which thou shalt doe Annotations THE sonnes of Iehovah or sonnes to Iehovah the Chaldee translateth sonnes before the Lord. Vnder the name sonnes hee implieth daughters also as is expressed in Deut. 32. 19. 2 Cor. 6. 18. Moses here entreth into precepts concerning the communion of the Saints among themselves which should bee holy who as they must abstaine from false gods so from communion in the rites and ordinances of religion with the children of such Christ is the Sonne of God in nature the Sonne of his love Coless 1. 13. Wee in Christ are the sonnes of God by adoption Rom. 8. 15. by faith in Christ Gal. 3. 26. So many as are led by the Spirit of God Rom. 8. 14. and are made partakers of his love as it is written Behold what manner of love the Father hath bestowed upon us that wee should bee called the children of God 1 Ioh. 3. 1. not cut your selves as was the manner of the heathens especially in their sorrow 1 King 18. 28. Ier. 41. 5. and in particular when their friends died Ier. 16. 6. which thing is chiefly intended here The Chaldee translateth yee shall not make a tumult Because they are the children of God therfore they must walke in his feare 1 Pet. 1. 17. and purifie themselves even as he is pure 1 Ioh. 3. 3. and beare all accidents and afflictions that come upon them patiently and forsake all heathenish customes and not hurt their owne bodies which are the Temples of the holy Ghost 1 Cor. 6. 19. See the notes on Levit. 19. 28. The Hebrewes say that Gedidah the cutting here spoken of and Seritah the incision in Levit. 19. 28. are one thing and hee that cutteth himselfe for the dead whether it be an incision with his hand or an incision with an instrument he is to be beaten Maimony treat of idolatry chap. 12. sect 13. put baldnesse that is make your selves bald by shaving or plucking off the haire which also they used in mourning for the dead Ezek. 7. 18. and 27. 31. Ier. 16. 6. and 48. 37. See also Levit. 21. 5. and 19. 27. betweene your eies that is on the fore-part of your head as the Phylacteries which were to be between their eies were worne on their heads as is noted on Exod. 13. 9. 16. And in Levit. 21. 5. it is written They shall not make baldnesse upon their head for the dead this is an explanation of that which elsewhere he saith for a soule Levit. 19. 28. and 21. 1. The Hebrewes here say If your father dye yee shall not cut your selves nor make you bald nor sorrow more than is meet for you are not fatherlesse because you have a father who is great living and permanent even the holy blessed God But an Infidell when his father dieth hath no father that can help him in time of need for his father which is left him is of wood his mother of stone as it is written saying to a stocke Thou art my father to a stone Thou hast brought me forth Ier. 2. 27. therfore they weepe cut themselves make them bald And further because thou art an holy people therefore thou maiest not deforme thy selfe or make thee ill-favoured Chazkuni on Deut. 14. Yea even the wise among the heathens themselves blamed this folly in men that mangled their bodies for the dead calling them Varia detestabilia generalugendi pedores muliebres lacerationes genarum pectoris foemorum capitis percussiones Cicer. Tusc. quaest l. 3. Vers. 2. of peculiar treasure in Greeke a peculiar people in Chaldee abeloved people see the annotations on Exod. 19. 5. Vers. 3. any abomination This Sol. Iarchi and the Thargum called Ionathans well explaine any thing that I have made abominable to you or put farre from you For every creature of God is good 1 Tim. 4. 4. and there is nothing common or uncleane of it selfe Rom. 14. 14. but by the ordinance of God certaine creatures meats and drinks were made uncleane unto the Iewes yet not for ever but imposed upon them untill the time of reformation Heb. 9. 10. And this law taught them holinesse in abstaining from the impure communion with the wicked Act. 10. 13. 17. 20 28. See the annotations on Levit. 11. The Hebrewes saw this mysterie for Baal Hatturim on this place noteth Next unto these words For thou art an holy people c. he saith Thou shalt not eat any abomination meaning that they should not be commixed ãâã infidels for infidels are like unto beasts Vers. 4. Kid of goats or the lambe of goats the Hebrew Seh is either a young sheepe or a young goat as Exod. 12. 4 5. and by naming the Lambe he meaneth all the breed of these beasts young or old as the sonne of man is used for any man generally old or young Psal. 144. 3. Iob 25. 6. Vers. 5. Hart in Hebrew Ajal a wilde beast well knowne whose female is called an Hââde Gen. 49. 21. light of foot 2 Sam. 22. 34. bringing forth her young with great sorrow Iob 39. 1 2 3. Such were meat at Solomons table 1 King 4. 23. Roe-buck in Hebr. Tsebi of the pleasa ãâ¦ã le or beauty of this beast in Chaldee Taâja in Greeke Dorkas whereupon the woman named in Syriak Tabitha Act. 9. 36. is by interpretation Dorkas in English a Roe this beast is very swift 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also aâ Solomons table 1 King 4. 23. Fallow-dâere or Wilde-oxe Bugle or Buffel in Hebr. Iachmer a word not found but here and in 1 King
this day c. And hee must alwaies use exceeding meekenesse wee have had none greater than our master Moses yet he said And what are wee your murmurings are not against us Exod. 16. 8. And he bare their cumbrance and their burden and their murmurings and their indignation as a nursing father beareth the snoking child Num. 11. 12. The Scripture calleth him a Shepherd to feed Iacob his servant and the manner of a shepherd is expressed in Esay 40. 11. Hee shall feed his flocke like a shepherd bee shall gather the lambs with his arme and carrie them in his bosome c. Maim treat of Kings chap. 2. sect 6. CHAP. XVIII 1 The Priests and Levites have no inheritance but the Lord. 3. The Priests due from the people 6 The Levites portion 9 The abominations the unlawfull arts of the nations are to bee avoided â15 A Prophet is promised whom Israel must heare 20 The presumptuous Prophet is to die THe Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel the fire offerings of Iehovah and his inheritance shall they eat And hee shall have no inheritance among his brethren Iehovah he is his inheritance as hee hath spoken unto him And this shall be the Priests due from the people from them that slay a slaughter of any beasts whether Oxe or Sheepe that hee shall give unto the Priest the shoulder and the two cheekes and the maw The first fruits of thy corne of thy new wine and of thy new oile and the first of the fleece of thy sheepe shalt thou give unto him For Iehovah thy God hath chosen him out of all thy tribes to stand to minister in the name of Iehovah him and his sonnes all daies And if a Levite shall come from any one of thy gates out of all Israel where hee sojourned and shall come with all the desire of his soule unto the place which Iehovah shall chuse Then he shall minister in the name of Iehovah his God as all his brethren the Levites that stand there before Iehovah They shall eat portion like portion beside his sales by his fathers When thou art come into the land which Iehovah thy God giveth unto thee thou shalt not learne to doe after the abominations of those nations There shall not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times or an observer of fortunes or a witch Or one that charmeth a charme or that asketh of a familiar spirit or a wizard or that seeketh unto the dead For every one that doth these things is an abomination unto Iehovah and because of these abominations Iehovah thy God doth drive them out from before thee Thou shalt be perfect with Iehovah thy God For these nations which thou shalt possesse hearkened unto observers of times and unto diviners but as for thee Iehovah thy God hath not suffered thee so Iehovah thy God will raise up unto thee a Prophet from the middest of thee of thy brethren like unto mee unto him yee shall hearken According to all that thou askedst of Iehovah thy God in Horeb in the day of the assembly saying Let me not heare again the voice of Iehovah my God and this great fire let me not see any more that I die not And Iehovah said unto mee They have well spoken that which they have spoken A Prophet will I raise up unto them from among their brethren like unto thee and I will give my words in his mouth and hee shall speake unto them all that I shall command him And it shall bee that the man which will not hearken unto my words which hee shall speake in my name I will require it of him But the Prophet which shall presume to speake a word in my name which I have not commanded him to speake and hee that shall speak in the name of other gods that Prophet shall even die And if thou shalt say in thine heart How shall wee know the word which Iehovah hath not spoken That which a Prophet shall speake in the name of Iehovah and the thing be not neither come to passe that is the word which Iehovah hath not spoken the Prophet hath spoken it in presumption thou shalt not bee afraid of him Annotations NO part or no portion namely in the spoiles taken from the enemies which would have beene a great portion as appeareth by Ios. 22. 8. So the Hebrewes expound it No part in the spoile nor inheritance in the land Maimony tom 3. treat of the Release and Iubilee ch 13. sect 10. See the notes on Num. 18. 20. nor inheritance in the land of Canaan which was divided among the other tribes Num. 26. 2. 53. 57. But because the Levites were adjoyned to the Priests for the service of the Lord and his Church Numb 18. 1 2. c. therefore God would not have them cumbred with the affaires of this life lest by them they should be hindred from doing their dutie as it is written No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 3. 4. See also Deut. 10. 8 9. So the Hebrewes say Wherefore was not Levi counted meet to have inheritance in the land of Israel or spoiles with his brethren Because hee was separated to serve the Lord and to inherit him and to teach his strait waies and his just judgments unto many Deut. 33. 10. Therefore was he separated from the waies of the world they wage not warre as doe the rest of Israel neither doe they inâerite nor earne for themselves with strength of their bodies but they are the Lords power or substance as it is written in Deut. 33. 11. BLESSE LORD HIS POWER and the blessed God himselfe earneth for them as it is written in Num. 18. 20 I am thy part and thine inheritance Maim treat of the Release and Iubilee c. 13. s. 12. fire-offerings which were to be offered on the Altar by fire as the Meat-offering Sinne-offering and Trespasse-offering of every man Numb 18. 9. and his inheritance that is all other things which being the Lords right by his Law he hath given to the Priests and Levites Of these see the notes on Numb 18. where foure and twenty gifts were bestowed on the Priests all expressed in the Law The Greeke referteth it to the former saying the burnt offerings of the Lord shall be their inheritance Vers. 2. and he that is Levi put for all the Levites and Priests of that tribe so in Mâla 2. 4 5. spoken unto him in Num. 18 20. and other places Herein God promiseth to those that feare him his ministers 1 Cor. 9. 13 14. and all his people to be their inheritance that is to releeve them and supply all their wants out of the riches of his grace 2 Cor. 9. 8. So the Hebrewes here say Not the
pârtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiât part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâé signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâââ ch 3. sect 1. It is also said found his he saith ãâã found hers and by the Hebrewes it is holden ââat The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâce is âe that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the ãâ¦ã er though she have borne many sonnes if he be ãâã fathers first-borne he hath a double portion He ãâã ââmmeth into the world after untimely births ãâã were before him is the first-borne for inheriâââce And so one borne at his fulltime if he be borne ãâã he that commeth after him is the first-borne ãâ¦ã ritance If a man have sonnes while hee is an ãâ¦ã en and after becommeth a proselyte he hath no ãâ¦ã borne for inheritance But an Israelite that hath ãâ¦ã by a bond-woman or by an heathen woman ãâ¦ã ch as he is not called his sonne he that com ãâ¦ã after him of an Israelitesse is the first-borne for ãâ¦ã nce and hath a double portion Maim ibi ãâ¦ã ch 2. s. 8 9 10 12. of his strength or of ãâ¦ã our So Iakob said of Reuben his eldest ãâ¦ã 49. 3. The Greeke translateth of his children ãâ¦ã this is the first reason of the Law from nature ãâ¦ã e. the right Hebr. the judgement which ãâ¦ã eeke explaineth thus the first birth-rights ãâ¦ã or belong unto him And this may be un ãâ¦ã ood in respect of the Iudgement or Law of ãâã Lârd which is added unto the former reason ãâã nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or âearkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our ãâ¦ã es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
16 Of justice 19 The forgotten sheafe is for the poore 20 And the gleanings of the fruits to bee left for them WHen a man hath taken a wife and beene her husband and it shall be that she finde not grace in his eies because hee hath found in her matter of nakednesse and he shall write her a bill of divorcement and give it in her hand and send her away out of his house And shee depart out of his house and goe and bee another mans And the latter man hate her and write her a bill of divorcement and give it in her hand and send her away out of his house or if the latter man die which tooke her to him to wife Her first husband which sent her away may not returne to take her to bee unto him to wife after that shee is caused to be defiled for that is abomination before Iehovah and thou shalt not cause the land to sinne which Iehovah thy God giveth unto thee for an inheritance When a man hath taken a new wife hee shall not goe out in the Armie neither shall any thing passe upon him hee shall be free in his house one yeare and rejoyce with his wife which hee hath taken A man shall not take to pledge the neather mill-stone or the upper mill-stone for hee taketh to pledge the soule If a man bee taken stealing a soule of his brethren of the sonnes of Israel and maketh gaine to himselfe by him and selleth him then that theefe shall die and thou shalt put away evill from the middest of thee Take thou heed in the plague of leprofie to observe diligently and to doe according to all that the Priests the Levites shall teach you as I commanded them yee shall observe to doe Remember what Iehovah thy God did unto Marie in the way after yee were come forth out of Egypt When thou lendest thy neighbour the loane of any thing thou shalt not goe in into his house to fetch his pawne Thou shalt stand without and the man to whom thou doest lend shall bring forth unto thee the pawne without And if hee be a poore man thou shalt not lie downe with his pawne Restoring thou shalt restore the pawne unto him when the Sunne goeth downe that hee may lie downe in his raiment and blesse thee and unto thee it shall bee justice before Iehovah thy God Thou shalt not fraudulently oppresse an hired servant that is poore and needy of thy brethren or of thy stranger which is in thy land within thy gates In his day thou shalt give his hire and the Sun shall not goe downe upon it for hee is poore and unto it hee lifteth up his soule that hee cry not against thee unto Iehovah and it bee in thee a sinne The father shall not be put to death for the children and the children shall not bee put to death for the fathers they shall bee put to death every man in his owne sin Thou shalt not wrest the judgment of the stranger nor of the fatherlesse thou shalt not take to pledge the garment of the widow But thou shalt remember that thou wast a servant in Egypt and Iehovah thy God redeemed thee thence therefore I command thee to doe this thing When thou reapest thine harvest in thy field and hast forgot a sheafe in the field thou shalt not returne to take it it shall bee for the stranger for the fatherlesse and for the widow that Iehovah thy God may blesse thee in all the worke of thine hands When thou beatest thine Olive-tree thou shalt not goe over the boughes after thee it shall be for the stranger for the fatherlesse and for the widow When thou gatherest the grapes of thy vine-yard thou shalt not gather the single grapes after thee it shall bee for the stranger for the fatherlesse and for the widow And thou shalt remember that thou wast a servant in the land of Egypt therefore I command thee to doe this thing Annotations BEene her husband that is done an husbands duty lien with her as the Greeke translateth dwelt together with her So Deut. 21. 13. For his mariage is signified by the former phrase taken a wife as is noted on Deut. 22. 13. grace oâ favour in his eies in Greeke grace before him that is if he like her not matter of nakednesse or the nakednesse of any thing that is the discovery of some uncleane thing or by transplacing the words any thing of nakednesse that is of shame and ignominy as the Greeke translateth a shamefull or uncomely thing This is thought of some not to be meant of adultery for which shee was to die if it were proved Deut. 22. 22. but of some evill thing in her conditions or actions which displeased her husband So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemely and he shall write understand from the former sentence and if hee shall write for this is not a commandement but a permission as our Saviour saith Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so Matt. 19. 8. So after in vers 3. And the latter man shall hate her that is if hee shall hate her for all is supposition and permission untill v. 4. where she is forbidden to her first husband But the Hebrewes mistooke this for a commandement Matt. 19. 7. and so doe to this day as is to be seene in their writings wherin good and bad are mixed together thus A man may not take a wife and have a purpose in him to divorce her c. She may not remaine under him and minister unto him if hee be purposed to divorce her A man may not put away his first wife except he hath found in her the nakednesse of some thing and it becomes him not to be hasty to send away his first wife but the second if he hate her let him send her away A woman that is of evill conditions and is not modest as are the honest daughters of Israel it is commanded to put her away Maimony tom 2. treat of Divorces chap. 10. sect 21 22. But the Lord the God of Israel saith that hee hateth putting away Mal. 2. 16. And What God hath joyned together let no man put asunder Matt. 19. 6. bill of divorcement or libell booke of cutting off which the Greeke version approved by the Evangelists Matth. 19. 7. calleth a libell of divorcement or of departing away because by it the woman was cut off from her husband and departed from him and his house Of this the Hebrewes have many canons and the forme of this bill is in the Thalmud in Gittin chap. 9. and by Maimony in treat of Divorces chap. 4. sect 12. set downe in these words IN such a day of the weeke in such or such a day of the moneth N. in such or such a yeere from the creation of the world or from the supputation of
the first tithe Num. 18. 21. AND ALSO I HAVE GIVEN IT which implieth generally that the other gift was before namely the great Heave-offâring of first-fruits and the Heaven-offering of the tithe TO THE STRANGER TO THE FATHERLESSE c. this is the tithe of the poore and the gleaning and the forgotten sheafe and the corner Deut. 24. 19. Lev. 19. 9. 10. although the gleaning the forgotten and the corner doe not hinder the making of confession And he must separate the gifts in order and afterward make confession as it is written ACCORDING TO ALL THY COMMANDEMENT c. Loe if the second tithe were given before the first he might not make confession If his untithed fruits were burnt he might not make confession because he hath not separated the gifts nor given them to whom they were due Hee that had nothing but the second tithe onely made confession for the ground of the confession is in the tithe And so if he had nothing but first-fruits onely he made confession as it is said I HAVE PVT AWAY THE HOLY THING c. Maimony in Maaser sheni chap. 11. sect 7. c. thy commandement in Greeke commandements and the word according implieth the order of doing all things as before is noted not transgressed by doing any thing amisse as giving bad for good and as the Hebrewes expound it one kinde for another or old for new or new for old or the like Of Transgression see the notes on Deut. 17. 2. forgotten this the Hebrewes apply to forgetting to blesse God for it and to mention his name upon it Maimony ibidem chap. 11. sect 15. But it is more generall implying the neglect of any precept concerning the things here spoken of for in spirituall duties unto God all men are faulty Psal. 19. 12. Eccles. 7. 20. Vers. 14. in my mourning or in my sorrow By this it appeareth that this Law and confession extended further than to the third yeeres tithe which was all given to the poore Deut. 24. 28. 29. and might not be eaten by the owner of the land and reached to the first and second yeeres tithes which the owners were to eat before the Lord Deu. 14. 22 23. but might not eat of it in their mourning upon paine of being beaten by the Magistrate as Maimony sheweth in Maaser sheni chap. 3. sect 5. where he further saith in sect 6 7. Who is this mourner He that bewaileth any of his kinred whom he is bound by the Law to mourne for And in the day of death he is bound to mourne by the Law Lev. 10. 19. If he be kept unburied many daies he is a mourner all those daies till hee be buried by the doctrine of the Scribes And not the second tithe only but all the holy things every one if he eat of them in mourning by the Law he is to be beaten if in his mourning by the Scribes doctrine he is to be scourged Compare herewith the saying of the Prophet Their sacrifices shall be unto them as the bread of mourners all that eat thereof shall be polluted Hos. 9. 4. put away the word before used in vers 13. but otherwise turned here in the Greeke I have not taken fruit thereof which Greeke word is used in Ios. 5. 12. for eating fruit and so the Hebrewes expound this here of eating He that eateth the second tithe in uncleannesse is to be beaten for it is said I have not put away thereof for the uncleane whether the tithe be uncleane and the eater cleane or the tithe cleane and the eater uncleane and hee that eateth it in Ierusalem before it be redeemed The uncircumcised is as the uncleane and if hee eat that second tithe he is to be beaten by the Law c. Maim in Maasar sheni ch 3. s. 1 4. for the uncleane so the Greeke translateth it meaning for any uncleane person to eat of it or for any uncleane use Hebr. in uncleane whereby may be meant in uncleannesse for the dead or to the dead whereby may be understood to any idoll or for any idolatrous use as Idolaters are said to eat sacrifices of the dead Ps. 106. 28. or to be eaten at any dead mans funeral wherby the holy thing might be polluted as Hos. 9. 4. for at funeralls they used to eat and drinke Ezek. 24. 17. Ier 16. 7. The Hebrewes expound it thus that he hath not received or bought therewith coffin or shrouds for the buriall of the dead nor given thereof to other mourners Maimony in Maaser sheni chap. 11. sect 15. Further they say The second tithe is given to eat and to drinke Deut 14. 23. and anoynting is as drinking And it is unlawfull for a man to bring it out for his other needs as to receive therewith vessels or garments or servants as it is written I have not given thereof for the dead as if he should say I have not brought it out for any thing which keepeth not alive the bodie c. Ibidem chap. 3. sect 10. Vers. 15. the habitation of thy holinesse that is thy holy habitation as the Greeke translateth it thine holy house By this prayer they submitted themselves unto the triall and judgement of God for their upright keeping of these his lawes as Psal. 26. 1 2 3. and having cleare consciences they had boldnesse before God to crave and expect his blessing for he that is a doer of the worke of God this man shall bee blessed in his deed Iam. 1. 25. Vers. 16. This day Moses concluding his exposition of the Lawes with a warning of obedience teacheth the children that they are alike interessed in Gods covenant as were their fathers and so their posterity for what was spoken and done unto them concerneth us also Hos. 12. 4. Psal. 66. 6 7. thy God the first argument of obedience from the person of God and his grace towards them who hath soveraigne authority thereby to command Vers. 17. hast avouched or hast made to say that is to promise in Greeke hast chosen A second reason of obedience because of the mutuall covenant betweene God and his people see Exod 19. 3 4. 8. which covenant was not with the fathers only Deut. 5. 2 3. but being now renewed with their children and in them with all their posterity served both to confirme their faith and to increase their obedience and sanctification unto thee for a God or as the Greeke translateth thy God what this meaneth is shewed on Exod. 20. 2 3. his wayes which hee commandeth to walke in and they imply both doctrines of faith and precepts of manners as is noted on Genes 6. 12. and 18. 19. and an imitation of him as beloved children Ephes. 5. 1 2. Matth. 5. 48. statutes the ordinances of worship and service which he taught see the notes on Deut. 4. 1. Commandements the morall law given in Ex. 20. Iudgements the Iudiciall lawes whereof see Exod. 21. 1. c. So all whatsoever are in Gods law
calleth it aberration This sinne Ieremy often imputeth to this people Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken to wit the drunken soule to the thirsty or the moist to the dry meaning to adde sinne unto sinne in abundance as in Esay 30. 1. The soule that desireth is said to thirst Psal. 63. 1 and as the godly doe hunger and thirst after righteousnesse Matt. 5. 6. so doe the wicked after unrighteousnesse and drinke it up like water Iob 34. 7. which when he hath glutted himselfe therewith hee may be said to have added drunkennesse to his thirst Some understand it also of punishment for sinne which the Chaldee favoureth translating that I may adde unto him the sinnes of ignorance unto the sinnes of presumption The Hebrew Sephoth to adde is sometime used for to consume or destroy as in Psal. 40. 15. in which sense the Greeke Interpreters tooke it here saying that the sinner destroy not also him that is without sinne Vers. 20. not spare or not forgive him in mercy For if wee walke in the light as God is in the light the bloud of Iesus Christ his Sonne cleanseth us from all sinne 1 Ioh. 1. 7. But God will not bee mercifull to any that unfaithfully commit iniquity Psal. 59. 6. jealousie which is the rage of a man that he will not spare in the day of vengeance Prov. 6. 34. applied here unto the Lord as in Exod. 20. 5. smoke in Greeke burne a signe of great displeasure as in Psal. 74. 1. shall lie upon him the Greeke and Chaldee translate shall cleave unto him See this word in Gen. 4. 7. Vers. 21. out of all the tribes in Greeke from all the sonnes of Israel that is from the communion of the Church whereto hee addeth daily such as shall be saved Act. 2. 47. even as before in v. 20. the man was separated from communion with God So he threatneth against the false Prophets they shall not be in the secret of my people neither shall they be writteÌ in the writing of the house of Israel neither shal they enter into the land of Israel Ezek. 13. 9. And this is a separation unto evill or for his hurt as on the contrary the Levites were separated for their good when they were designed to stand before the LORD to minister unto him c. Deut. 10. 8. that is written in Chaldee that are written meaning all and every one Vers. 22. made it sicke in Greeke which he hath sent upon it God here signifieth such a certainty of his judgments as all peoples within the Church and without should be witnesses of them Vers. 23. and salt which maketh the land barren as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt which hee made utterly desolate Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inhabited Ier. 17. 6. and of mytie places which should not be healed it is said they shall bee given to salt Ezek. 47. 11. any grasse or any herbe in Greeke any greene thing which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts that they should not bringforth the fruits of the Spirit Heb. 6 7 8. overthrow of Sodom whereof see Gen. 19. 24 25. with the Annotations Zebojim by the letters Zebiim but read Zebojim as is noted on Gen. 14. ãâã in Greeke Sebocim These two cities were destroyed with Sodom and Gomorrhe and so another Prophet saith unto Israel How shall I make thee as Admah shall I set thee as Zebojim Hos. 11. 8. in his anger to their condemnation 2 Pet. 2. 6. he overthrew them and repented not Ier. 20. 16. Vers. 24. shall say every man to his neighbour as Ier. 22. 8. that is one to another Vers. 25. stroke Hebr. cut that is made with them which the Greeke translateth covenanted or disposed with their fathers For things done to the fathers are applied to the children see v. 14 15. The like speech is in 1 King 9. 8 9. they shall say Why hath Iehovah done thus unto this land and to this house And they shall answer Because they have forsaken Iehovah their God who brought forth their fathers out of the land of Egypt c. which another Prophet recordeth thus Because they have forsaken Iehovah the God of their fathers who brought them forth out of the land of Egypt 2 Chron. 7. 22. So in Ier. 22. 8 9. Vers. 26. other gods in Chaldee the idols of the peoples gods whom they knew not or gods which knew not them and he had not imparted that is and hee to wit any of those gods had not imparted or bestowed any good thing upon them Thus the Chaldee Paraphrast expounds it and they had not done good unto them and Ionathan in Tharg and they had not divided unto them Or it may be referred to the true God that he had not imparted that is taught them to have any part or fellowship with those gods or their services The Greeke translateth neither had hee distributed unto them And whereas it is said of the Sunne Moone and Stars that God hath imparted them unto all nations Deut. 4. 19. this here may aggravate their idolatry that not onely worshipped such but even the fictions also of the heathens gods which they never saw knew or had any manner of benefit by them whereby their sinne was the moreodious Vers. 27. every curse the Greeke paraphraseth according to all the curses of the covenant which are written in the booke of this Law The accomplishment of this was acknowledged by Daniel The curse is powred upon us and the oath that is written in the Law of Moses the servant of God because we have sinned against him Dan. 9. 11. c. Vers. 28. rooted them out or plucked them up which is contrary to planting Ier. 24. 6. and 42. 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse and rooted out of the Lords land but grace in Christ towards repentant and beleeving sinners planteth them upon the land and they shall no more be plucked up Amos. 9. 15. for they are kept by the power of God through faith unto salvation 1 Pet. 1. 5. and cast them or sent them in the Hebrew the word cast hath an extraordinary great letter to signifie the greatnesse of this punishment And Baal Hatturim noteth upon it there is a great Lamed and a want of Iod to teach that there is no casting away like that of the ten tribes Whereof see 2 King 17. 18 23. Vers. 29. The secret things belong or hidden things are to be left unto Iehovah This is to be understood generally of all secret things which God hath not revealed in his word as the times or seasons which the father hath put in his owne power Act. 1. 7. the day and houre of judgment Matt. 24. 36.
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâst pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or âe longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eââazar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâeof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
protection whiles they went to warre before their brethren Num. 32. 26 34 35 c. Ios. 1. 14. he came that is Gad came with the heads that is the Princes and Captaines of the people with whom Gad went to warre Ios. 1. 14. and so it is a prophesie of a thing to come as already done Or he came to the heads to the Princes when hee desired to have that land given him Numb 32. 2. But the former seemeth fittest and so Sol. Iarchi explaineth it They went armed before them when they conquered the land justice that which was just and right in the Lords eyes and his judgements upon the Canaanites in destroying them so Iosua commendeth their obedience Ios. 22. 1 2 3. It may also have reference to other judgements as those executed by Iehu 2 King 9. and 10. and by Elias the Prophet upon Baals Priests 1 King 18. Vers. 22. Lions whelpe in Chaldee strong as a Lions whelpe In Gen. 49. 17. Iakob likened Dan to a Serpent for his subtill and secret undermining of his enemies Moses here likeneth him to a Lion which signified his strength and prowesse shewed when this tribe fought against Leshem and smote it with the edge of the sword Ios. 19. 47. Iud. 18. 27. 29. he shall leape or that leapeth referring it to the Lion leaping from mount Basan where Lions kept for Basan was not Dans possession but Manassehs Deut. 3. 13. Numb 32. 33. Ios. 13. 7 8 11. Chazkuni here saith because Basan was a place of Lions and wilde beasts he likeneth him to a Lion The Chaldee expoundeth it his land shall be watered with the rivers that run from Bashan Vers. 23. Naphtali in Greeke Nepthaleim He was Dans brother both of them borne of Bilbah Rachels handmaid but God and Aser were of Zilpha Leahs maid Moses keepeth not Iakobs order Gen. 49. in blessing the tribes satisfied with favourable acceptation in Greeke the satiety or abundance of acceptable things hee meaneth that the tribe of Naphtali should have in their land many good and acceptable fruits through Gods favour and blessing There also the light of Gods favour in Christ abundantly appeared Matth. 4. 13 15 16. and Capernaum in this tribe was Christs Citie Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes Matth. 11. 23. the blessing of Iehovah blessings given of him and as Chazkuni expoundeth it Whosoever commeth into his land and seeth the first ripe fruits shall blesse the Lord for them But the Greeke translateth let him be filled with blessing of or from the Lord. the sea this the Chaldee interpreteth the sea of Ginosar called in the new Testament the lake of Gennesaret Luke 5. 1. in Hebrew Chinnereth Numb 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith The sea of Cinnereth fell to his portion Vers. 24. with sonnes or for sonnes for multitude of children the Chaldee saith with the blessing of sonnes as in Asers tribe there were now 53. thousand and foure hundred men of warre Num. 26. 47. let him be in Greeke he shall be acceptable to his brethren dipping in Greeke hee shall dip his foot in oile that is shall have plenty of oile that he may set his feet therein according to Iakobs blessing that his bread should be fat Genes 49. 20. Vers. 25. thy shooes that is the ground under thee shall have Mines of iron and brasse that thy feet may seeme to be shod with them This also may signifie his strength to tread downe his enemies as Christs feet were of fine brasse Rev. 1. 15. thy strength or thy old age The Hebrew Dobee here only used is in Greek translated strength and so the Chaldee expoundeth it as the dayes of thy youth thy strength The Latine version and others expound it old age so named of weaknesse meaning that his old age should be strong and lusty as the daies of his youth Others fame or report that as his daies were so his fame should be as long as he lived Chazkuni saith Daba is the same that Daab weaknesse or debility as Cebes is the same that Ceseb a Lambe and that it meaneth the daies of old age in which a man is weake as if he should say even in the time of their old age they shall be strong Vers. 26. Ieshurun that is O Israel see Deut. 32. 15. The Greeke translateth There is none like the God of the Beloved-one the Chaldee saith there is no God like the God of Israel This conclusion concerneth all the tribes of Israel in generall celebrating the glory and goodnesse of God communicated with his Church and their participation of his graces to their perpetuall happinesse rideth which is a signe of honour and of his speedy comming to helpe his people so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation Hab. 3. 8. This was fulfilled in the warres against the Canaanites Ios. 10. 10 11 13. and before against the Egyptians Exod. 9. 23. and 14. 24 25. And Christ still rideth in heaven upon a white horse to conquer the enemies for his Churches sake Rev. 6. 2. and 19. 11 16. The Chaldee translateth whose habitation or divine majestie is in the heavens in thy helpe or for thy helpe in Greeke thine helper in his excellency or for his high majestie magnificence in Chaldee strength So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory in the helpe and salvation of his people skies the highest heavens which the Greeke calleth the firmament the Chaldee the heavens of heavens Vers. 27. The God of antiquity that is the ancient or eternall God which the Chaldee interpreteth God that was from the beginning Hereupon David intituleth him the God that sitteth from antiquity or abideth of old Psal. 55. 20. and Asaph saith God is my King from antiquity Ps. 74. 12. And hee is before all things and by him all things consist Coloss. 1. 17. is thy mansion or will be thy habitation or prayer-wise be thy mansion that is thy protection as the Greeke translateth will protect thee So Moses saith Lord thou hast beene our mansion or habitation in every generation and generation Psal. 90. 1. Vnder this name Mansion all things needfull are implied both for life and salvation in this world and in that which is to come Iohn 14. 2. armes of eternitie that is eternall or everlasting armes or armes of the world Israel is protected under Gods everlasting armes or power God is their defence over and under his left hand is under the head of his Church and his right hand doth embrace her Song 2. 6. The Greeke translateth under the strength of the everlasting armes the Chaldee expoundeth it and by his Word the world was made Sol. Iarchi explaineth it thus and underneath his Mansion doe all strong armed dwell The armes of the world were Sihon and Ogh
and 32. 20. Face to face what it meaneth Exod. 33. 11. Hiding Gods face what it is Deut. 32. 20. Falling for slain Gen. 14. 10. for lighting downe Gen. 24. 64. for dwelling Gen. 25. 18. False Prophets and their punishments Deut. 13. 1. and 18. 20. Fainting of the heart Gen. 45. 26. Families of beasts Gen. 8. 19. Familie for kindred Gen. 24. 38. Lev. 20. 5. Familiar spirit Ob forbidden Levit. 19. 31. Deut. 18. 11. Farre be it Gen. 18. 25. Fat of sacrifices Gen. 4. 4. that is the best so Gen. 27. 28. Fat what it signified Exod. 29. 13. Deut. 32. 15. Fat of Bullockes Sheepe and Goats might not be eaten Lev. 7. 23. Fat of the Peace-offerings burnt to the Lord Lev. 3. 3. Father for authour inventer c. Genes 4. 20. for King or Ruler Gen. 20. 2. for grandfather or ancester Ex. 2. 18. Fathers not to die for their children nor children for the fathers Deut. 24. 16. Feare the title of God Gen. 31 42 53. Feare of God what it effecteth Lev. 25. 17. Feast what it meaneth Exod. 5. 1. Of the three Feasts which Israel kept in a yeere Exod. 23. 14. 15 16. Of keeping the Lords Feasts Lev. 23. Deut. 16. 1 2 c. Field for Countrey Gen. 14. 7. Filling the hand for consecrating Exod. 29. 9. Finding for comming upon one Gen. 44. 34. Fine limen or bysse Gen. 41. 42. Exod. 25. 4. Finger of God for his Spirit Exo. 8. 19. and 31. 18. First birth-right and first horne Gen. 25. 31. Exod 13. Deut. 21. 15 c. First-fruits and lawes for them Exod. 22. 29. and 23. 19. First-fruits with profession presented to the Lord Deut. 26. 2 c. Firstlings of beasts sanctified to the Lord Exod. 13. Deut. 15. 19 c. Meat-offering of First-fruits Lev. 2. 14. Flesh opposed to Spirit Gen. 6. 3. Flesh for the privic members Gen. 17. 13. Flocke comprehendeth sheepe and goats Le. 1. 10. Folly nehalah Gen. 34. 7. Forgetting of God what it meaneth Deut. 32. 18. Forgotten sheafe c. to be left for the poore Deut. 24. 19 c. Forme what fairnesse it meaneth Gen. 29. 17. Found for present Gen. 19. 15. Forty a mysticall number Deut. 25. 3. not above forty stripes to be given an offender Ibidem Frankincense with the Meat-offerings Lev. 2. 1 2. Fraudulent oppression forbidden Levit. 19. 13. Deut. 24. 14. Fringes commanded to be worne Numb 15. 38. Deut. 22. 12. Frontlets Exod. 13. 15. 9. Fire what it signifieth Exod. 12. 9. Fire-offering Exod. 29. 18. Fire alwaies burning on the Altar Lev. 6. 13. Fire commeth from the Lord upon the Altar Levit. 9. 24. For offering strange Fire the Priests are burnt Lev. 10. 1 2. G GAll and wormwood what they signifie Deut. 29. 18. Garden for Paradise Gen. 2. 8. Garments of Priests what they signified Exod. 28. 2. c. Garments of men and women are to be distinguished Deut. 22. 5. The linnen garments which the high Priest was to weare on Atonement day Lev. 16. 4. Gate for Citie Strength c. Gen. 22. 17. for place of assembling Gen. 34. 20. The Gate of the Temple which was called the gate of Nicanor Num. 2. 27. Gathering for taking away Gen. 30. 23. Gathering to ones people what it meaneth Gen. 25. 8. Gealous why God is so called Exod. 20. 5. Gealousie in men the Law thereof Numb 5. 14 c. Gelding of any creature held unlawfull among the Iewes Deut. 23. 1. Generation how used Gen. 2. 4. and 5. 1. Generation for people Gen. 6. 9. Gentiles esteemed no people Deut. 32. 21. Gerah a peece of money the twentieth part of a shekle Exod. 30. 13. Gerizim the mount of blessing Deut. 11. 29 30. Giants Nephilim Gen. 6. 4. Giants Rephaim Gen. 14. 5. Deut. 2. 11. Gilead or Galaad amount and countrey Gen. 31. 21. 47. Girdle Exod. 28. 39. Giving for setting or putting Gen. 1. 17. and 9. 12. and 17. 5. for suffering Genes 20. 6. for taking Genes 42. 30. Giving forth the voice for loud speaking Gen. 45. 2. Gift or bribe forbidden Exod 23. 8. The 24. gifts which the Priests had for their maintenance Num. 18. 19. Girding for readinesse Exod. 12. 11. Gleanings to be left for the poore Levit. 19. 9. and 23. 22. Glory whereof named Gen. 31. 1. Glory for glorious worke Exod. 16. 7. Gods Glory what it signified Exod. 33. 18. Goats used for sacrifice Lev. 1. 10. and 3. 12. and 4. 23. 28. The two goats wherewith expiation was made for the Church on Atonement day with their rites and signification Levit. 16. 5 7 8 c. God Aelohim Gen. 1. 1. God Ael Gen. 14. 18. The name God added to things for excellency Gen. 23. 6. and 30. 8. To be a God to any what it is Gen. 17. 7. and 28. 13. 21. Gods for images or representations of God Gen. 31. 30. Strange gods Gen. 35. 2. God for a Master c. Exod. 4. 16. 7. 1. Gods for Iudges Exod. 21. 6. Why God is called the Living God Deut. 5. 26. How God is said to repent be sorry c. Gen. 6. 6. and 11. 4. Deut. 32. 56. How God is our life Deut. 30. 20. God liveth an oath Deut. 32. 40. Goe for die Gen. 15. 2. Goe in for companying or lying with Gen. 6. 4. and 16. 2. Going out of the Sanctuary was unlawfull for the Priests in the time of their service Lev. 21. 12. Good and goodnesse what it signifieth Genes 1. 4. Good for fine Gen. 2. 12. for pleasing Gen. 16. 6. for faire goodly Gen. 24. 16. Exod. 2. ãâã Goshen a countrey in Egypt Gen. 45. 10. Grace Gen. 6. 8. Finding grace what it is Gen. 35. 15. and 34. 11. Grapes to be left for the poore Lev. 19. 10. Of eating grapes in another mans vineyard Deut. 23. 24. Graven images for bidden Exod. 20. 4. Deut. 4. 16. c. they are to be destroyed Deut. 7. 25. Greater for older Gen. 27. 1. and 10. 21. Grove or tree for religious use Exod. â4 13. Deut. 7. 5. and 16. 21. H HAnd for Ministry Exod. 9. 35. A high hand what it meaneth Exod. 14. 8. Hand on the throne what Exod. 17. 16. Hands lifted up or spread in prayer Exod. 17. 11. and 9. 29. See Lifting Hand for worke or plague Exod. 9. 3. and 14. 31. Hand for power Num. 11. 23. Handfull of the Meat-offering was burnt on the Altar Lev. 2. 2. The Hanged are cursed of God and may not abide all night on the tree Deut. 21. 22 23. Speaking to the heart Genes 34. 3. Setting of the heart Exod. 7. 23. and 9. 21. Hating for lesse loving Gen. 29. 31. Heare for understand Genes 11. 7. for hearkening gladly Exod. 4. 31. Hearesay for tidings Gen. 29. 13. Heavens what they are Gen. 1. 7. Heavy applied to dimme eies deafe eares c. Gen. 48. ãâã to riches Gen. 13. 2. ãâã slownesse Exod. 4. 10. to hardnesse of heart Exod. 7. 14. Heave-offering
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siân or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
thee as I doe this day the father to the children shall make knowne thy truth Isa. 38. 18 19. So after in Psal. 115. 17 18. âell or the grave the place or state of the dead See the note on Psal. 16. 10. confesse or give thankes celebrate with praise commendation This same word is also used for confessing of sins Psal. 32. 5. Vers. 7. I faint or am over awed with my sighing the like speech Baruch useth Ier. 45. 3. The originall word Iagaghn signifieth awing toile turmoile and sore labour of body or mind and consequently fainting through wearinesse and is opposed to rest or quietnesse Lam. 5. 5. every night or the whole night The Chaldee expoundeth it I speak in my sorrow all the night or every night upon my bed I water that is bathe or dissolve into water or I melt my bedstead These are excessive figurative speeches to expresse the greatnesse of his sorrow In the Hebrew they are also in the future time I shall melt I shall make swim that is I usually melt bathe noting the continuance of his affliction Vers. 8. mine eye This may be taken for the whole face or visage as in Num. 11. 7. the eye is used for the colour or appearance gnawne in Greek troubled The Hebrew Ghnashash is to gnaw and fret and so to make deformed and ugly and to consume Hereof Ghnash is a moth-worme Ps. 39. 12. that fretteth garments A like speech Iob useth mine eye is dimmed with indignation Iob 17. 7. but gnawne here is a word more vehement So after in Psal. 31. 10 11. with indignation for griefe that I take being provoked by the enemies Vers. 11. let be abasht or shall be abasht The Hebrew Bosh signifieth to be abasht wax pale wan as when the colour fadeth and withereth and noteth both disappointment of ones expectation Iob 6. 20. and confusion or destruction Ier. 48. 1. 20. opposed unto joy Esa. 65. 13. let them returne or recoile a signe also of discomfiture and shame so Psal. 56. 10. in a moment or in a minute that is a short space or suddenly PSAL. VII David prayeth against the malice of his enemies professing his innocencie 11 By faith he seeth his defence and the destruction of his enemies Shigajon of David which he sang to Iehovah upon the words of Cush sonne of Iemini IEhovah my God in thee I hope for safety save thou me from all that persecute me and deliver thou me Lest he teare in peeces my soule like a Lion breaking while there is none delivering Iehovah my God if I have done this if there be injurious evill in my hands If I have rewarded evill to him that had peace with me yea I have released my distresser without cause Let the enemie pursue my soule and take it and tread downe my life on the earth and my glory let him make it dwell in the dust Selah Rise up Iehovah in thy anger be thou lifted up for the rages of my distressers and wake thou up unto me the judgement thou hast commanded And the congregation of peoples shall compasse thee about and for it returne thou to the high place Iehovah will judge the peoples judge thou mee Iehovah according to my justice and according to my perfection in me Oh let the malice of the wicked be at an end and stablish thou the just for thou triest the hearts and reines just God My shield is in God the Saviour of the upright in heart God is a just Iudge and God angerly threatneth every day If he turne not he will whet his sword he hath bent his bow and made it ready And for him he hath made ready the instruments of death his arrowes he worketh for the hot persecutors Lo he shall be in trauell of painfull iniquitie for hee hath conceived molestation and shall bring forth a lie He hath digged a pit and delved it and is fallen into the corrupting ditch hee wrought His molestation shall returne upon his head and upon his crowne shall his violent wrong descend I will confesse Iehovah according to his justice and will sing Psalme to the name of Iehovah most High Annotations SHigajon An artificiall song of David or Davids delight The word properly signifieth Aberration or Ignoration is here and in Heb. 3. 1. onely used in the title of songs which seeme to be made of sundry variable and wandring verses which being composed by art cause the more delight The Hebrew word Shagah whereof this is derived is used for delight or wandring in pleasure Prov. 5. 19 20. According to which we may name this song Davids delight or solace Or in the other signification Davids errour as setting forth the sum of his cares which made him almost to goe astray The Chaldee expoundeth it Davids interpretation of the Law upon the words or concerning the words or matters affaires Word is both in Hebrew and Greeke often used for a thing or matter Exod. 18. 16. Deut. 17. 1. 1 King 14. 13. Luk. 1. 65. Of Cush This may be meant of K. Saul him-selfe who was of Kish and of Iemini 1 Sam. 9. 1. called closely Cush that is an Aethiopian or Blackmoore for his blacke and ill conditions his heart not being changed as the Blackmoore changeth not his skin Ier. 13. 22. Or else it might be one of Sauls retinue whose name indeed was Cush but we find no mention of him elsewhere The Chaldee saith plainly thus upon the destruction of Saul the sonne of Kish which was of the tribe of Benjamin Vers. 3. Lion called here in Hebrew Arjch that is a renter or Tearer and elsewhere Lâby that is hearty and couragious Psal. 57. 5. and Kephir that is lurking or couchant Ps. 91. 13. the reason of these names is shewed Ps. 17. 12. The renting Lion Arjeh as greedy to teare and the lurking Lion Kephir as biding in covert places Other names are also given to this kind as Shachal of ramping or fierce nature Ps. 91. 13. and Lajish of subduing his prey Pro. 30. 30. my soule that is mee or my life breaking this may be referred to the Lion breaking asunder or renting his prey the word also is used for breaking of yokes of affliction that is saving rescuing redeeming or delivering as Psal. 136. 24. Lam. 5. 8. The Greeke so turneth it here there being none redeeming nor saving Thus the deniall none set after in the Hebrew serveth for both words as after in Psal. 9. 19. And it is the propriety of this tongue sometime to want sometime to abound with words as in 1 King 10. 21. there be two denials when in 2 Chron. 9. 20. there is but one in the same narration Vers. 4. done this which Cush accuseth me of He speaketh of some common slander injurious evill in my hands or in my palmes that is bad dishonest dealings in secret the palme or hollow of the hand being a place where filthinesse may be hidden the hand also is put
Iah God meaning it of the captives Or that thou O Iah God maist dwell to wit in mens hearts by faith Ephes. 3. 17. or in the Church which by those thy gifts the Ministers is builded as a spirituall house for God to dwell in 1 Cor. 3. 9 10 16. 1 Pet. 2 5. So God dwelt among the Israelites Num. 5. 3. and 35. 34. Vers. 20. day by day or daily see Psal. 61. 9. âodeth us to wit with his blessings or gifts verse 19. or with afflictions wherewith the Saints are burdened and yet blesse him for his comforts in them 2 Cor. 5. 4. and 1. 3 4 8. and 6. 4 6. The Chaldee understandeth it of such lâding as is by adding precepts upon precepts Vers. 21. Our God c. or God to us is a God for salvations that is all manner health helpe and deliverance that fully saveth Iehovih so the name of God is written usually when Adonai Lord next followeth it as here and Psal. 109. 21. or goeth before it as Gen. 15. 2. having the vowels of Aelohim God and so is by the Iewes pronounced as other times having the vowels of Adonai it is so pronounced Lord. So for Adonai Iehovaih 2 Sam. 7. 18. is written Iehovah Aelohim 1 Chron. 17. 16. See Psal. 83. 19. issues or passages that is waies and meanes of death or to death meaning that he hath many waies to bring his enemies to death and to deliver his people out of it For he hath the keyes of death Rev. 1. 18. âe killeth and giveth life woundeth and healeth and none can deliver out of his hand Deut. 32. 39. So issues of life Prov. 4 23. Vers. 22. hairie scalpe Hebr. the crowne or scalpe of haire meaning open and inevitable judgement on the chiefest and most fierce enemies guiltinesses guilty sinnes impieties So Psal. 69. 6. Vers. 23. I will bring againe or will returne reduce to wit thee my people as I brought thee from the perill of Ogh in Bashan Numb 21. 23 35. and of Pharaoh at the red sea Exod. 14. 22 23 28 29. Former deliverances are often by the Prophets applied to the times and workes of Christ See Isa. 11. 1 11 15 16. and 51. 10 11. gulfs or deeps bottoms See Psal. 69. 3. Vers. 24. That thy foot may embrew that is âe embrewed or That thou maist embrew thy foot It is the same word which before in verse 22. is Englished wound and signifieth to make gorâ bloudy and is here by consequence put for embrewing or dipping in gorâ bloud as the Greeke turneth it That thy foot may bee dipped And this noteth a great slaughter of the enemies as the dipping of the foot in oile Deut. 33. 24. meaneth abundance thereof in bloud of thine enemies or which floweth from thine enemies from him that is from each of them or from the greatest of them Antichrist or of the same bloud Compare herewith the slaughter of Christs enemies Rev. 19. 17 18 21. Vers. 25. They have seene that is Men have seene not naming any speciall persons thy goings or waies and administration The Chaldee saith The house of Israel have seene the going of thy Majestie upon the Sea O God in the that is which art in the Sanctuarie or into the Sanctuarie referring it to Davids carrying of the Aâke into the holy Tent 1 Chron 13. 6. 8. and 15. 28. Vers. 26. beating on timbrels or on Tabers to wit with the hand so in the triumph at the red sea Mary the sister of Aaron and all the women after her with timbrels and pipâs sung praise to God Exod. 15. 20 21. unto that the Chaldee here referreth it So at the slaughter of the Philistims 1 Sam. 18. 6 7. and at the slaughter of the Ammonites Iudg. 11. 34. A timbrel or taber is in Hebrew named Toph of the like sound that it maketh when it is stricken Vers. 27. In the Churches or congregations see Psal. 26. 12. ye of the fountaine that come out of Israel as out of a well or fountaine a phrase taken from Deut. 33. 28. Esaias hath also one much like it Isa. 48. 1. It seemeth to be meant of the people though it may also be referred to Christ blesse the Lord who is of the fountaine of Israel For of the Israelites concerning the flesh Christ came who is God over all blessed for ever Amen Rom. 9. 5. Vers. 28. There in the Churches be little Benjamin the tribe or posteritie of Benjamin who was himselfe little that is youngest of all Israels children and his tribe little that is few in number being almost all destroied for the sinne of Gibea Iudg. 20. 1 c. their ruler the Prince of that Tribe The Greeke version saith in a trance taking the Hebrew Rodem to be of radam though it be not found elsewhere in this forme yet rare words but once used are sundry times found in this and other Psalmes These things applied to Christs times and after are very mysticall Benjamin the least is here put first so in the heavenly Ierusalem the first foundation is a Iasper Rev. 21. 19. which was the last precious stone in Aarons Brest plate on which Benjamins name was graven Exod 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God though one of the last Apostles 1 Cor. 15. 8 9 10. who was converted in a trance or extasie Act. 9. 3 4 c. and in exâasies he and other Apostles saw the mysteries of Christs Kingdome Act. 10. 10 11 c. 2 Cor. 12. 1 2 3 4. their assembly in Greeke their governours the Hebrew word Regamah but once used causeth this ambiguitie for comming of Ragam to throw an heape of stones Lev. 24. 14. may either be taken for an heape or assembly or for a stone that is a ruler as elsewhere a stone signifieth Gen. 49. 24. Of this Tribe of Iudah were the Apostle Iames and other our Lords brethren Gal. 1. 19. Act. 1. 14. Zebuluâ Naphtalâ these Tribes were situate in the âarthest parts of Canaan as Iuda and Benjamin were in the first and chiefest parts meaning by these few all other Tribes gathered to praise God In these coasts Christ called to Apostleship Simon Peter Andâew c. fishers of Galilee Vers. 29. commanded thy strength that is powerfully appointed it speaking to the Church See the like phrase Psal. 133. 3. and 44. 5. By strength also Kingdome is often meant strengthen the Chaldee paraphraseth dwell in this house of the Sanctuarie which thou hast made for us Vers. 30. For thy Palace or temple which was after Davids daies to be builââ in the heavenly Ierusalem the Lord and the Lambe are the Temple of it Rev. 21. 22. bring a present or lead along a gift that is gifts or presents So Psal. 76. 12. which presânts are sometimes of the persons of men See Isa. 18. 7. 66. 20. Rom. ãâã 16. 12. 1. Vers. 31. Rebuke that is Destroy See Psal. 9. 6. âompany of speare-men
from the salt Sea the lake of Sodome Gen. 14. 3. to the maine sea See Numb 34. 3 6 c. where the limits of the land are described from the river the great river Euphrates Gen. 15. 18. Deut. 11. 24. In Solomon this was accomplished when hee reigned over all kingdomes from the river to the land of the Philistims and to the border of Aegypt 1 King 4. 21. in Christ when all Nations were brought into his subjection by the Gospell as Mat. 28. 18 19. Act. 1. 8. Col. 1. 5 6. Rev. 11. 15. Vers. 9. in dry places or in desarts which the Greeke explaineth the Aethiopians The Hebrew Tsijim signifieth here and Psal. 74. 14. people that dwell in dry desart places sometime it is used for wilde beasts that haunt such desarts as Esa. 34. 14. and 13. 21. Ier. 50. 39. lick the dust like a Serpent as is expressed in Mic. 7. 16. noting hereby great feare and subjection testified by bowing downe their faces to the ground as is the manner in the Easterne countries In Esa. 49. 23. a like promise is made to the Church of Christ. Vers. 10. Of Tharshish or of the Ocean that dwell by the maine sea See the Note on Psal. 48. 8. Sheba and Seba that is of Aethiopia and Arabia far southerne Countries inhabited by the posterity of Sheba and Seba the Nephew son of Cush the son of Cham the son of Noah Gen. 10. 7. The Queen of Sheba or of the South came from the utmost parts of the earth to heare the wisdome of Solomon gave him much gold sweet odours and precious stones 1 King 10. 1 10. Mat. 12. 42. Vers. 12. hath no helper or to whom no helper See the like by Iob Iob 29. 12. Vers. 14. precious shall their bloud be that is their death meaning that hee regardeth their life and will not easily suffer them to be killed for that it is precious and deare unto him as on the contrary Paul said his life was not deare unto himselfe when hee was willing and ready to lose it for Christs cause Act. 20. 24. See Psal. 116. 15. Vers. 15. he shall give meaning man in generall or each one brought in subjection as the Greeke saith to him shall be given meaning to Salomon gold of Sheba the Greeke saith of Arabia see vers 10. all the day or daily Vers. 16. There shall be a parcell c. where a handfull of corne shall be sowne on the top of the mounts the most barren places there shall be such increase that the fruit shall shake and make a noise like the trees of Lebanon shake or stirre with noise rustle Lebanon that is trees of Lebanon as the earth for the inhabitants of the earth Psal. 66. 1. of this mount see the Note on Psal. 29. 5. they of the City that is the citizens as they of the world are worldlings Psal. 17. 14. ye of the heavens Psal. 148. 1. are the inhabitants there The Chaldee addeth of the City Ierusalem Compare herewith Isa. 27. 6. Vers. 17. continued to wit as a sonne continueth his fathers name for the originall jinnon or janin commeth of Nin which is a Sonne the Greeke also turneth it his name continueth and Christs name is continued in us that beleeve in him called Christians Act. 11. 26. and his children Heb. 2. 13 14. before the sun that is so long as it endureth as vers 5. So Psal. 102. 29. they shall blesse to wit men of all nations shall count and speake of their blessednesse in him So Gen. 22. 18. call him blessed or happy shall beautifie him Vers. 19. name of his glory that is his glorious or honourable name So Lord of glory Iam. 2. 1. for glorious Lord. filled with his glory that is with the manifestation of his glorious workes and praising him for the same See the like speeches Numb 14. 21. Isa. 6. 3. Rev. 18. 1. Ezek. 43. 2. Amen So beat This second booke of Psalmes is concluded with twise Amen as was the former see Psal. 41. 14. Vers. 20. Ended or Compleat are meaning that this Psalme was the last of Davids prayers or hymnes as the Greeke translateth it howsoever it is not set last in order as neither other bee Or that this matter touching Christs Kingdome is the last thing whereof David prophesied and for which he prayed as 1 Pet. 1. 10 11. Iesse or Iishai as the Hebrew soundeth it and sometime Ishai 1 Chro. 2. 12 13. which name signifieth strength and manhood as David amiable The third Booke PSAL. LXXIII The Prophet prevailing in a tentation sheweth the occasion thereof the prosperity of the wicked 13 The wound given thereby diffidence 15 The victory over it knowledge of Gods purpose in destroying of the wicked and sustaining the righteous A Psalme of Asaph YEt surely God is good to Israel to them that are pure in heart And I my feet almost swerved aside my steps had welnigh slipped out For I envied at vain-glorious fools when I saw the peace of the wicked For there are no bands in their death and lusty is their strength They are not in the molestation of sory man and with earthly man they are not plagued Therfore pride compasseth them about as a chaine violence covereth them as a garment Their eyes standeth out with fatnesse they passe the imaginations of the heart They doe corrupt and speake with maliciousnesse of oppression they speak from aloft They set their mouth against the heavens and their tongue walketh thorow the earth Therefore his people turneth hither and waters of a full cup are wrung out to them And they say How doth God know and is there knowledge in the most high Loe these are the wicked and in tranquillity ever they increase wealthy power Surely in vaine have I cleansed mine heart and washed my hands in innocency And am plagued all the day and my rebuke is in the mornings If I say I will tell thus loe I unfaithfully wrong the generation of thy sons And I thought to know this but it was a painfull thing in mine eyes Vntill I entred into the Sanctuaries of God did prudently attend to their last end Surely thou dost set them in slipperie places dost make them fall to desolations How are they brought to wondrous desolation as in a moment are they at an end are they consumed with troublesome frights As a dreame after one waketh O Lord when thou raisest up thou wilt despise their image Surely mine heart was levened and I was pricked in my reines And I was bruitish and knew not as the beasts was I with thee Yet I continually was with thee thou hast holden me fast by my right hand Thou wilt guide mee with thy counsell and after wilt receive me to glory Whom have I in the Heavens and with thee I delight not any in earth Wholly consumed is my flesh and my heart the Rocke of my heart and my portion is God forever For loe they that are
branches carried in the hand or worne in garlands were signes of victory Revel 7. 9. With such graven trees the walls of Gods house and other holy things were beautified 1 King 6. 29. and 7. 36. figures of the flourishing estate of the godly alwaies as this Psalme sheweth with Ezek. 40. 16 26 31. and 41. 18 19 20. whereas the wickeds prosperitie is momentany as grasse vers 8. a Cedar see the note on Psal. 29. 5. V. 15. sprout or grow wexing in stature and fruitfulnesse through the blessing of God in whose house they are planted 1 Cor. 3. 6. Vnto this are all Gods people exhorted Ephes. 4. 15 16. Colos. 1. 10. The Chaldee paraphraseth Yet as their fathers shall they procreate children in grainesse or hoary age when naturall strength decaieth God ministreth vigour above nature See Psal. 71. 9. 18. Esay 65. 22. Heb. 11. 11 12. Vers. 16. no injurious evill no manner of injustice for the Hebrew hath a letter more than ordinarie to increase the signification as Psalm 3. 3. and 125. 3. And this respecteth Moses speech Deut. 32. 4 where injurious evill is opposed to Gods faithfulnesse in his administration PSAL. XCIII The Majestie power and holinesse of Christs kingdome IEhovah reigneth is cloathed with high majestie cloathed is Iehovah hath girded himselfe with strength the world also is established it shall not be moved Stable is thy throne from then thou art from eternitie The flouds have lifted up O Iehovah the flouds have lifted up their voice the flouds lift up their dashing noise Than the voices of many waters the wondrous strong billowes of the sea more wondrous strong is Iehovah in the high place Thy testimonies are very faithfull holinesse becommeth thine house Iehovah to length of daies Annotations IS cloathed or hath put on to wit as an ornament and in abundant measure for so cloathing doth signifie Psalm 65. 14. girded himselfe that is in a readinesse to performe his work Esay 8. 9. Luke 12. 35. Vers. 2. from then that is from the time that thou hast beene which is from eternity Or before then which the Chaldee expoundeth the beginning this phrase spoken of God or Christ meaneth eternitie Prov. 8. 22. in respect of the creatures it iâ the beginning of time Esay 44. 8. Vers. 3. The flouds these are often put for the tumultuous rage and tyrannie of peoples Psal. 65. 8. and 18. 5. Esay 17. 12 13. but here the Chaldee explaineth it of their lifting up their voice with song Vers. 4. wondrous strong excellent or magnificent billowes this phrase is taken from Exod. 15. 10. See also this word Psalm 8. 2. the high place or height that is heaven So Psal. 71. 19. Vers. 5. faithfull or made sure constant See the note on Psal. 19. 8. to length of daies that is for ever See Psal. 21. 5. and 23. 6. PSAL. XCIV The Prophet calling for justice complaineth of tyrannie and impietie 8. He teacheth Gods providence 12 He sheweth the blessednesse of chastisements 16 God is the defender of the afflicted O God of vengeances Iehovah O God of vengeances shine thou clearly Be thou lifted up O Iudge of the earth render a reward unto the proud How long shall the wicked O Iehovah how long shall the wicked shew gladnesse Shall they utter shall they speake a hard word shall they boast themselves all that work iniquity Thy people Iehovah they bruise in peeces and afflict thine heritage They slay the widow and the stranger and murder the fatherlesse And say Iah shall not see nor Iakobs God understand Vnderstand yee brutish among the people and unconstant fooles when will ye be prudent He that planted the eare shall not he heare or he that formed the eye shall not he see He that chastiseth the heathens shall not he rebuke he that teacheth man knowledge Iehovah knoweth the thoughts of man that they are vanitie O blessed is the man hee whom thou chastenest O Iah and teachest him out of thy law To give him quietnesse from the daies of evill untill a pit of corruption be digged for the wicked For Iehovah will not leave his people and will not forsake his inheritance But judgement shall returne unto justice and after it all the upright in heart Who will rise up for mee against evill doers who will stand up for me against the workers of iniquitie Vnlesse Iehovah had beene an helpfulnesse unto me my soule had almost dwelt in silence When I said my foot is moved thy mercy Iehovah staied me up When many were my cogitations within me thy consolations delighted my soule Shall the throne of wofull evills have fellowship with thee which frameth molestation by a decree They runne by troups against the soule of the just and condemne as wicked the innocent bloud But Iehovah is to me for an high refuge and my God for the rocke of my safe hope And he will returne upon them their iniquitie and in their malice he will suppresse them Iehovah our God will suppresse them Annotations GOd of vengeances to whom vengeance belongeth as Deut. 32. 35. and which punishest evils So elsewhere he is called the God of recompences Ier. 51. 56. shine cleare to our comfort and our foes terrour See Psal. 50. 2. and 80. 2. Vers. 2. be lifted up on thy throne and in thy just judgement So Psal. 7. 7 8. Vers. 4. Vtter or talke lavishly well out as a fountain see Ps. 19. 3. Iam. 3. 11. a hard word hard things durable reproaches See Psal. 31. 19. boast or exalt themselves with speaking applying things to their owne praise This word is used in the good part Esa. 61. 6. Vers. 9. that planted the eare that is made and set it in the body So in Esa. 51. 16. he is said to plant the heavens Vers. 10. man knowledge here is to be understood shall not he know Such unperfect speeches through passion of minde are often in Scripture Psal. 6. 4. 2 Sam. 5. 8. supplied in 1 Chro. 11. 6. The Chaldee maketh this paraphrase Is it possible that he hath given the Law to his people and they not be rebuked when they sinne Did not God teach the first man knowledge Vers. 11. the thoughts of men the inward disceptations and reasonings of all men even the wisest This sentence Paul alleageth against the wisedome of the world 1 Cor. 3. 20. and as an expositor in stead of men he putteth the wise Vers. 12. the man Hebr. geber the mighty shastenest or nurturest instructest as this word is Englished Deut. 4. 36. which this place seemeth to have reference unto For chastisement or restraint is by word or deed And here the doctrine of Gods Law is opposed to all wise mens cogitations Vers. 14. not leave his people not give them over or reject them as the Greeke turneth it to wit those whom he hath foreknowen and chosen because it hath pleased the Lord to make them his people as 1 Sam. 12. 22. Rom. 11. 1
which I For thee my Loved layd-up warily Annotations HOw beautifull are The Shulammitesse or Spouse of Christ is here admired and praysed for her graces wherewith God had furnished her and adorned her whole body the particulars whereof are described in other order then before in Chap. 4. and 6. for here her feet are first mentioned and then other parts upward unto her head This description seemeth to bee made by her friends that called upon her to returne Song 6. 13. For Solomon or Christ is spoken of as another or third person after in v. 5. and 9. feet with shoes or steps goings in shoes hereby is meant her obedient walking in the faith and Gospell of Christ whereby she being freed from the misery and bondage of sin made free by the truth as Ioh. 8. 32. stood fast and walked stedily in the liberty and grace of Christ Gal. 5. 1. not going barefooted as was the manner of captives and others in miserie Esay 20. 4. 2 Sam. 15. 30. but as God rehearsing his blessings upon his Church saith I shod thee with Tachash skin Ezek. 16. 10. so here the feet of his Spouse are shod with the preparation or stability of the Gospell of Peace Ephes. 6. 15. with the knowledge profession and obedience whereof she being firmely setled and defensed her feet and steps were now beautifull as the feet also of them that preach the Gospel of peace are said to bee beautifull Rom. 10. 15. bounteous princes daughter Hebrewes bath nadib that is daughter of the bountifull or of the Prince the Noble for Princes were stiled Bountifull or Benefactors Luke 22. 25. as being free liberall and willing to doe good unto others hereby is signified that shee was of noble race and ingenuous disposition ready and willing to serve the Lord and propagate the grace of his Gospell unto others as before Christ calleth them his willing or noble people Song 6. 12. And as a sonne or daughter of Belial meaneth one of wicked disposition Deuteronomie 13. 13. 1 Samuel 1. 16. and for a King to be the sonne of Nobles Eccles. 10. 17. is to bee of an ingenuous and noble disposition so to be a daughter of Nadib is to bee nobly and bounteously affected This title belongeth to such onely as beleeve in Christ which are borne not of bloods nor of the will of the flesh nor of the will of man but of God Iohn 1. 13. Wherefore when Christ was promised to reigne in justice it was sayd that then Nabal the foole or vile person should no more be called Nadib Liberall Noble or Bountifull Esay 32. 1. 5. joynts The originall word used onely in this place hath the signification of turning or going about and seemeth to meane the bones that turne and move in the hollow of the thighes these are likened to jewels or ornaments signifying the firme upright goodly and glorious stature gesture walking and conversation of this Princes daughter well beseeming the Gospell which she professeth being in fit orderly and due proportion as the Greeke version also implyeth artificer or faithfull craftsman in Hebrew A man of fidelity and skilfulnesse in his workmanship meaning here God or Christ for hee is the Artificer in heavenly things Hebrewes 11 10. and the Church with her gracious blessings is the worke of his hands Esay 60. 21. Verse 2. around goblet or a goblet or cup of roundnesse The Spouse being pâa sed before for her ready receiving of and holy stedfast walking in the Gospell of Christ is now further commended for her propagating the truth unto others likened to a mother conceiving and nourishing her children For Sion or Ierusalem named here the Shulammitesse Song 6. 13. is likened to a woman with childe travelling bringing forth children or a man childe and after noursing them with the breasts of her consolation Esay 66. 7. .11 So here first the navel by which the childe is nourished in the wombe is commended for the forme round as a goblet and for the nourishment which is as mixed liquor without scarcity wherewith the goblet is full and after her breasts with which the childe is nourished after it is brought forth are praised in verse 3. Thus Paul preaching the Gospell to the Churches is likened sometime to a father that begetteth sometime to a mother travelling in childbirth sometime to a nurse cherishing her children 1 Corinth 4. 15. Galat. 4. 19. 1 Thessalonians 2. 7. let there not want or there wanteth not or shall not want but the former is more patheticall as wishing a continuall supply of grace for nourishment of the children of Christ though a promise also is herewith implyed mixture that is liquor mixed and tempered and so made fit to refresh and nourish For they used to temper and mixe their wine either with water or milke to allay the heat or with spices to make it more comfortable So the wisedome of God is said to have mingled her wine Proverbes 9. 2. Christ dranke his wine with his milke Song 5. 1. and after here is mentioned spiced wine Song 8. 2. and mixture or mixed wine was sought for of drunkards Proverbes 23. 29. 30. Esay 5. 22. The navel therefore not wanting mixture signifieth the juice of grace abundantly supplyed of God for the nourishing and cherishing of his yong children in the body of his Church so that both mother and infant are in health and good plight not destitute or any good even as to them that remember and keep Gods Law it is promised that health shall bee to their navel and marrow or moystning to their bones Proverbes 4. 18. an heape of wheat The supply and growth of grace âs here further commended by likening her bââly to an heape of wheat for in their harvest they gathered their come into floores where it was stacked up on heapes and after threshed Ruth 3. 7. Hag. 2. 16. To such a stacke or heape is her belly resembled signifying that her spirituall harvest being come she was ready to bring forth store of good yssue as wheat fit for the Lords Granary set about with lilies As the corne-floores in Israel being in the open fields were hedged about for safe defence so the belly of Christs Spouse bigge and ready to bring forth fruit unto him is beset as with an hedge of Lilies for her further comfort and glory So that her way was not hedged up with thornes as was the Harlots Hosea 2. 5. 6. but set about with Lilies denoting the graces wherewith the Spouse her selfe and those about her are invironed The Iewes applying these things to their Church estate in their Chaldee paraphrase understand by the Navel the Chiefe of their Synedrion or high Councill governing all as the childe is nourished by the navell in the mothers wombe the round goblet to signifie his cleare doctrine of the Law as the round moone so that the words of the Law are not wanting from his mouth as the waters of the great River running out
I in his eyes as one that findeth peace ãâ¦ã on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver ãâã My Vineyard which is mine is before ãâ¦ã ô So ãâã and two hundred to those that keepe the ãâã thereof Thou that dwellest in the gardens the companions attending to thy voice ãâã thou me to heare Hee my beloved and bee thou like to a Roe or to a ãâã of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a ââes likenes ãâã a yong Hart on ãâã of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To ãâã the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here