use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
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 〈…〉 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 tâ—at 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 â—8 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
they were numbred to make atonement for their soules Exod. 30. 15 16. CHAP. XXXII 1 The Reubenites and Gadites sue for their inheritance on that side Iordan 6 Moses reproveth them 16 They offer him conditions to his content 28 Moses commandeth Eleazar and Iosua to give them that inheritance when they had performed the conditions 31 The Gadites and Reubenites promise againe to performe them 33 Moses assigneth them the land 34 They build fenced cities for their wives and children and folds for their cattell 39 The sons of Manasses conquer the Amorites in Gilead and have it and the villages thereof given them by Moses for a possession NOw the sonnes of Reuben and the sonnes of Gad had a very great multitude of cattell and they saw the land of Iazer and the land of Gilead and behold the place was a place for cattell And the sonnes of Gad and the sonnes of Reuben came and said unto Moses and unto Eleazar the Priest and unto the Princes of the Congregation saying Ataroth and Dibon and Iazer and Nimrah and Heshbon and Elealeh and Shebam and Nebo and Beon The land which Iehovah smote before the Congregation of Israel is a land for cattell and thy servants have cattell And they said If we have found grace in thine eyes let this land be given unto thy servants for a possession bring us not over Iordan And Moses said unto the sonnes of Gad and to the sonnes of Reben Shall your brethren goe to warre and shall you sit here And wherfore break ye the heart of the sons of Israel from going over into the land w ch Iehovah hath given them Thus did your fathers when I sent them from Kadesh-barnea to see the land For they went up into the land of Eshcol and saw the land and brake the heart of the sonnes of Israel that they should not goe into the land which Iehouah had given them And Iehovahs anger was kindled in that day and he sware saying If the men that came up out of Egypt from twenty yeares old and upward shall see the land which I sware unto Abraham unto Isaak and unto Iakob because they have not followed mee fully Save Caleb the sonne of Iephunneh the Kenizite and Iosua the sonne of Nun for because they have followed Iehovah fully And Iehovahs anger was kindled against Israel and hee made them wander in the wildernesse fortie yeares untill all the generation was consumed that had done evill in the eyes of Iehovah And behold ye are risen up in your fathers sted an increase of sinfull men to augment yet the burning anger of Iehovah against Israel For if yee turne away from after him then will he yet againe leave them in the wildernesse and yee shall destroy all this people And they came neere unto him and said We will build sheep-folds here for our cattell and cities for our little ones But wee our selves will goe ready armed before the sonnes of Israel untill that we have brought them unto their place and our little ones shall dwell in the fenced cities because of the Inhabitants of the land Wee will not returne unto our houses untill the sonnes of Israel have inherited every man his inheritance For we will not inherit with them on yonder side Iordan and forward because our inheritance is come unto us on this side Iordan Eastward And Moses said unto them If ye will doe this thing if ye will goe armed before Iehovah to warre And will goe all of you armed over Iordan before Iehovah untill he have driven out his enemies from before him When the land is subdued before Iehovah then afterward yee shall returne and ye shall be guiltlesse before Iehovah and before Israel and this land shall be yours for a possession before Iehovah But if ye will not doe so behold you have sinned against Iehovah and know ye your sinne which will find you out Build ye cities for your little ones and folds for your sheepe and doe that which hath proceeded out of your mouth And the sonnes of Gad and tâ—e sonnes of Reuben said unto Moses saying Thy servants will doe as my lord commandeth Our little ones our wives our flocks and all our cattell shall bee there in the cities of Gilead But thy servants will passe over every one armed for warre before Iehovah to battell as my lord speaketh So concerning them Moses commanded Eleazar the Priest and Iosua the sonne of Nun and the heads of the fathers of the tribes of the sonnes of Israel And Moses said unto them If the sonnes of Gad and the sonnes of Reuben will passe with you over Iordan every man armed to battell before Iehovah and the land shall be subdued before you then yee shall give unto them the land of Gilead for a possession But if they will not passe over with you armed then they shall have possessions among you in the land of Canaan And the sonnes of Gad and the sonnes of Reuben answered saying As Iehovah hath spoken unto thy servants so will I doe We will passe over armed before Iehovah into the land of Canaan and the possession of our inheritance on this side Iordan shall bee ours And Moses gave unto them unto the sonnes of Gad and unto the sonnes of Reuben and unto halfe the tribe of Manasses the sonne of Ioseph the kingdome of Sihon king of the Amotites and the kingdome of Og king of Bashan the land with the cities thereof in the coasts the cities of the land round about And the sonnes of Gad built Dibon and Ataroth and Aroer And Atroth Shophan and Iazer and Iogbehah And Beth-Nimrah and Beth-Haran fenced cities and folds for sheepe And the sonnes of Reuben built Heshbon and Elealeh and Kirjathaim And Nebo and Baal-Meon the names being changed and Sibmah and they called by names the names of the cities which they builded And the sonnes of Machir the sonne of Manasses went to Gilead and tooke it and dispossessed the Amorite w ch was in it And Moses gave Gilead unto Machir the sonne of Manasses and he dwelt therein And Iair the sonne of Manasses went and tooke the villages and called them the villages of Iair And Nobah went and tooke Kenath and the daughters thereof and hee called it Nobah after his owne name Annotations REuben he was Israels first-borne of his wife Leah Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid Gen. 30. 10. 11. To these are added some of the sonnes of Manasses vers 39. c. who was the sonne of Ioseph the eldest sonne of Israel by his wife Rachel Gen. 30. 22. 24. Iazer a citie taken a while before from the Amorites Num. 21. 32. Gilead in Greeke Galaad a mountaine also of the Amorites which had many cities halfe that mount was given to the sonnes of God the other halfe to the sonne of Manasses vers 40. Deut. 3. 12 13. Ios. 13. 24. 25. 31. a place for cattell that is meet to seed and
straitneth them Iob. 12. 23. Wherefore he saith by the Prophet Have not I brought up Israel out of the land of Egypt And the Philistines from Caphtor and the Syrians from Kir Amos 9. 7. Vers. 24. brooke or as the Greeke translateth the valley Arnon as vers 13. see Num. 21. 13. Sihon in Greeke Seonking of Esebon Hee had afore time taken this Countrey from the Moabites Num. 21. 26. which now God taketh againe from him and giveth to the Israelites who else might not have taken any of Moabs possession vers 9. meddle or contend Here after long travells in the wildernesse God calleth his people unto warres which their fathers before were afraid of and gave them his word to embolden them as his truth was their shield and buckler Vers. 25. report or fame Hebr. hearing which the Greeke translateth name See this promise fulfilled among the Canaanites Ios. 2. 9 10 11. be in anguish have paines as a woman in travell A similitude often used to shew the terrours of conscience in the wicked Psal. 48. 7. and the mighty power of God who taketh away the heart of the chiefe of the people of the earth Iob 12. 24. Verse 26. Kedemoth there was a City of that name in Sihons Countrey which after was given to the tribe of Ruben Ios. 13. 18. and by them given to the Levites Ios. 21. 37. neare which there was a wildernesse where Israel now lay when they sent this ambassage of peace according to the law alter given Deut. 20. 10. which being refused the war was now just before God and men Vers. 27. by the way by the way that is onely by the way and not turning aside into fields or into vin 〈◊〉 see Num. 21. 21 22. where it is called The 〈…〉 So in Deut. 16. 20. Iustice justice that is onely justice and all manner justice Verse 28. sell Hebr. breake as in vers 6. Vers. 29. of Esau the Edomites who though 〈…〉 thâ—y denied Israel passage thorow their land 〈◊〉 10. 18. c. yet as they passed along their 〈◊〉 they suffered them to buy necessaries 〈◊〉 c. It appeareth by this that if Sihon had 〈◊〉 them to passe thorow his land they would 〈…〉 time have taken his countrey but first 〈◊〉 conquered the Canaanites beyond Iordan 〈◊〉 upon Sihons deniall they now set upon him 〈◊〉 God doth not impart all his counsell at once to the 〈…〉 ed but they refusing to yeeld unto any thing doe hasten their owne destruction Com 〈…〉 3. 18. So the Gospell the word of peace is 〈◊〉 unto all which they that refuse hasten 〈…〉 judgment Vers. 30. thorow him that is thorow his coun 〈◊〉 〈◊〉 Num. 20. 18. hardened as is spoken 〈◊〉 Pharaoh also and others see Exod. 4. 21. in the 〈…〉 otations The like is said of the Canaanites beâ—â—nd the river Ios. 11. 20. Verse 32. to battell or unto war refusing peace as they of whom David saith When I speake for peace they are for war Psal. 120. 7. Iahaz in Greeke Iassa see Num. 21. 23. Verse 33. smote him with the edge of the sword Num. 21. 24. his sonnes or his sonne the Hebrew hath both readings the one in the consonant letters the other in the vowels so in Deut. 33. 9. The Greeke and Chaldee translate his sonnes it may intend all and every of his sonnes or all the sonnes hee had which were but one So Manasses caused his sonnes to passe thorow the fire 2 Chron. 33. 6. which another Prophet writeth his son 2 King 21. 6. See the notes on Gen. 46. 23. Verse 34. of every citie or wee destroyed every citie consisting of men and women and little ones or citie full of men and women c. This was according to the law Deut. 20. 14 15 16. and here is fulfilled upon the wicked the judgment which is written His roots shall bee dried up beneath and above shall his branch bee cut off his remembrance shall perish from the earth Iob 18. 16 17. Verse 36. by the brooke or in the bourn or valley as the Greeke translateth it This citie was Ar Num. 21. 15. Gilead the mount Galaad as the Greeke saith Of it see Gen. 31. 21. c. exalted it selfe that is was too strong for us or as the Greeke expounds it escaped us before us as the Greeke saith into our hands Here the whole victory is ascribed unto God which removeth the mountaines and they know not which overturneth them in his anger which shaketh the earth out of her place and the pillars thereof tremble Iob 9. 5 6. Verse 37. thou approachedst not in Greeke wee came not meaning to war against the Ammonites or invade their possessions any place or all the place Hebr. all the land in Greeke all places pertaining to the brooke Iabok to wit on the out side thereof for Sihon ruled from Aroer c. unto the river Iabok which was the border of the sonnes of Ammon Ios. 12. 2. and all that the Israelites possessed but the land of the Ammonites which also reached unto Iabok Num. 21. 24. they tooke not so that Iephtah answered truly Israel tooke not away the land of Moab nor the land of the sonnes of Ammon Iudg. 11. 15. of the mountaine possessed also by the Ammonites whose border was strong Num. 21. 24. commanded us or charged us namely to abstaine from that is forbade us to meddle with The word command is used also in things forbidden see Deut. 4. 23. Now though the Moabites and Ammonites were thus spared by Israel yet they ill rewarded them afterward when they warred against Gods people to cast them out of their possession Iudg. 11. 4 5 c. 2 Chron. 20. 1 10 11. and ript up the women with child of Gilead that they might enlarge their border Amos. 1. 13. and dwelt in the cities of Gad Ier. 49. 1. For which the Lord God of Israel plagued them as also for their unkindnesse already past a law is enacted against them in Deut. 23. 3. 6. CHAP. III. 1 The Story of the conquest of Og king of Basan 11 The bignesse of his bed 12 The distribution of those lands to the two Tribes and halfe 18 Who were to goe over armed before their brethren till they also had rest 21 Moses encourageth Iosua 23 Prayeth that himselfe might goe into the land 26. Which God would not permit but suffereth him to see it a far off AND we turned and went up the way of Bashan and Og the king of Bashan came out against us hee and all his people to the battell at Edrei And Iehovah said unto mee Feare him not for into thy hand have I given him and all his people and his land and thoushalt doe unto him as thou didst unto Sihon King of the Amorites which dwelt in Heshbon And Iehovah our God gave into our hand Og also the king of Bashan and all his people and wee smote him until there was none left him remaining And wee tooke
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 sâ—w 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 Ioâ—l 2. 23. The first raine fell after the â—owing 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 â—ire 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.
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
lacked not any thing it was watered with the raine of heavē cared for of God whose eyes were alwayes on it Deut. 8. 7. 8. 9. 11. 11. 12. so that it was the pleasantest of all lands flowed 〈◊〉 milk and honey Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram the land being his and they strangers and sojourners in it with him Exod. 15. 17. Leviticus 25. 23. called therefore Iehovahs land Hos. 9. 3. and the holy land Zach. 2. 12. the land of Immanuel that is of Christ Esay 8. 8. a figure of an heavenly country Heb. 11. 9. 10. the borders of it reached to the great River Euphrates Gen. 15. 18. And Abram who dwelt beyond the river without Gods territories Ios. 24. 2. is now brought of the Lord into this good land And the Hebrew Doctors have acknowledged the land to be a figure of heaven saying it is written And thy people shall bee all just they shall inherit the land for ever Esay 60. 21. this land is a parable as if he should say the land of the living and that is the world to come Maimony in treat of repentance chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above watered with waters that are above c. And in Thalmud Bab. in Sanhedrin chapt Chelek it is written All Israelites have their portion in the world to come as it is said And thy people shall be all just they shall inherit the land for ever Vers. 6 passed through to survey his land wherin he was but a pilgrim Heb. 11. 9. Sechem or Sychem that is the place where Sychem after was of which see Gen. 33. 18. This was about the middest of the country the oke that is the okes as it is written in Deut. 11. 30. meaning a grove or plaine set with okes the Chaldee therefore calleth it a plaine but the Greeke an oke and it is named in Hebrew Aelon of strength Moreh this seemeth to be the name of some man as after is mentioned the okes of Mamre Gen. 13. 18. or of some hill as in Iudg. 7. 1. The Greeke translateth it an high oke Moreh signifieth also a Doctor Iob 36. 22. the Canaanite that is Canaanites as Gen. 10. 16. 18. So the Greeke saith the Chanaanites dwelt in the land An idolatrous and wicked people as the Chaldeans from whom Abram came Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the clensing of his Church he saith the Canaanite shall be there no more Zach. 14. 21. Vers. 7. thy seed that is to all the children of promise the elect who onely are counted Abrahams seed Rom. 9. 7. 8. and in Christ are heyres by promise as well the Gentiles as the Iewes Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites Ezekiel 47. 22. not in the earthly land but the heavenly which Canaany represented Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar for sacrifice and thankes to God as Gen. 8. 20 who after his weary travell had appeared and comforted him with gracious promises of heyres and an inheritance neither of which he had as yet but onely by faith Thus he beleeved and received the promises thankefully as Heb. 11. 13. and was the sonne of God and a light in the mids of a crooked and perverse generation Phil. 2. 15. Abram is the first man in the world unto whom God is said to appeare or be seen first in Vr of the Chaldees Acts 7. 2. next here in Canaan Vers. 8. eastward or on the east of Bethel a City after called by Iakob Beth-el that is Gods house at this time it was named Luz Gen. 28. 19. his tent shewing by this that he abode there as in a strange country Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house or setled dwelling 1 Chron. 17. 1. 5. seaward that is on the West for because the maine sea was the westerne border of the land of Canaan Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. c. For like reason the desert is used for the south in Psal. 75. 7. A◠a city whereof see Ios. 8. called on which the Chaldee translateth prayed in the name it may also signifie preaching in the name of the Lord for calling or crying unto God meaneth prayer Ioel 2. 32. unto men it is preaching Esay 40. 3. 6. The calling on the name of the Lord is a signe of true faith and godlinesse Rom. 10. 13. 14. 1 Cor. 1. 2. Vers. 9. going and journying that is continually journying see Gen. 8. 3. the south as towards the Sunne whereby may be figured his progresse in faith and grace as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision was toward the south Ezek. 40. 2. The Hebrew Doctors say that Abraham cleaved unto the condion of mercy for that is the south of the world and therefore all Abrahams journeyes were towards the south R. Menachem on Gen. 12. The North on the contrary figured the place whence evill proceeded Ier. 1. 13. 14. And thus Abram passed from place to place till God had brought him through all the land of Canaan Ios. 24. 3. The Greeke translateth camped in the desert The South Negeh is named of Drynesse for that part of Canaan wanted waters Iudg. 1. 15. Psal. 126. 4. For this it may bee they translated it desert so in Gen. 13. 1. 3. Vers. 10. a famine a new affliction for Abram also who was hereby caused to leave his land and goe as a pilgrim to another barbarous country so walking from nation to nation from one kingdome to another people Psal. 105. 13. Although Canaan was a most fruitfull land Deut. 8. 7. 8. 9. yet God now made it barren for the wickednesse of them that dwelt therein Psal. 107. 34. Aegypt called in Hebrew Mizraim here and alwayes in the Scripture but in the Greeke the New Testament alwayes hath Aegypt See Gen. 10. 6. And Mizraim is put for the land of Mizraim by an usuall figure of speech which the holy text sometime manifesteth as 2 Chron. 5. 10. when they came from Aegypt or Mizraim for which in 1 King 8. 9. is written the land of Aegypt againe there in v. 16. from Aegypt and in 2 Chr. 6. 5. from the land of Aegypt Vers. 11. now or I pray thee a word not of time but of request so ver 13. and often in the Scripture of faire countenance or faire of looke or visage Sarai was a figure of the new Testament and of Ierusalem the mother of us all Galat. 4. 24. 26. That Spouse of Christ is faire Song 1. 14. and 4. 1. Ver. 12. that they Hebr. and they so after v. 14. but
just with the wicked and that the just should bee as the wicked far-be-it from thee shall the Iudge of all the earth not doe judgement And Iehovah said If I shall find in Sodom fifty just men within the city then will I spare all the place for their sake And Abraham answered and said Behold now I have taken upon me to speake unto the Lord and I am dust and ashes If-so-be there lacke of fifty just men five wilt thou destroy for five all the city And he said I will not destroy if I shall find there fourty and five And he added again to speake unto him and said If-so-be fourty be found there and hee said I will not doe it for fourties sake And he said O let not now the Lord be wroth and I will speake If-so-be thirty be found there and hee said I will not doe it if I shall find thirty there And he said Behold now I have taken-upon me to speake unto the Lord If so be twenty shall be found there And he sayd I will not destroy for twenties sake And hee sayd O let not now the Lord bee wroth and I will speake but this once If-so-be ten shall bee found there And he said I will not destroy for tennes sake And Iehovah went-away when as he had made-an-end of speaking unto Abraham and Abraham returned to his place Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourth section of the Law called of the first word Vajera that is And the Lord appeared See Gen. 6. 9. Vers. 1. appeared or was seene of him meaning Abraham This vision was to renew the promise of Isaaks birth and to acquaint Abraham with Gods purpose of destroying Sodom And for us to see how Abrahams faith wrought with his workes and by workes faith was made perfect as Iam. 2. 22. the akes that is the oke-grove or the plaine see Gen. 13. 18. in the heat that is at â—oone as the Greeke translateth it At such time travellers wexe saint and hungry heat also figureth afflictions Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace Mat. 25. 35. Vers. 2. three men so they seemed at first to Abraham but he entertained Angels unawares Heb. 13. 2. for one of these is called Iehovah vers 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth ver 25. 27. And this was Christ Rom. 10 9. Iohn 5. 22. The other two were created Angels Gen. 19. 1. The Hebrew Doctors here say And behold three Angels were sent to Abraham our father and they three were sent for three things because it cannot be that moe things then one should be sent by the hand of one of the high Angels The first Angell was sent to shew glad-tidings unto Abraham our father that Sarah should beare Isaak The second Angell was sent to deliver Let from the overthrow of Sodom The third Angell was sent to overthrow Sodom and Gomorrha Admah and Seboim Thargum Ierusalemy on Gen. 18. before him or against him thus occasioning Abraham to come unto them who presently ran and so pursued hospitality as the Apostle speaketh Rom. 12. 13. Vers. 3. Lord the Hebrew Adonai is written with long A in the end which is the usuall title of God as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord and the Chaldee expresseth it by the letters of Iehovah otherwise then in Gen. 19. 2. And Abraham in vers 27. under this title acknowledgeth him for God opposing himselfe as dust and ashes Vers. 4. leane ye downe that is rest ye or as the Greeke translateth refresh your selves Vers. 5. sustaine ye or uphold that is comfort or strengthen your heart the Greeke translateth it eat Bread is compared to a staffe or stay Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes or measures each of them was at least a pottle bigger then our English pecke for three of them made an Ephah or Bushel wherof see Exodus 16. 36. The Hebrewes write that this their pecke which they call Seah the Greeke Saton contained as much as 144 common hens egges For their least measure is the quantity of an egge sixe whereof doe make a measure called Log or Pinte whereof see Lev. 14. 10. and foure of them Logs make a Kab wherof see 2 Kin. 6. 25. and sixe Kabs make this Seah or Pecke three whereof Abraham prepareth here for three mens dinner which with other things doe manifest his liberality contrary to Nabals 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened Mat. 13. 33. That which in Ruth 2. 17. is an Ephah or Bushell of barly the Chaldee Paraphrase there calleth three Seahs or peckes So also in Exod. 16. 36. flowery meale that is fine meale Hebr. meale of flower This and the tender and good calfe vers 7. sheweth that Abrahams benevolence was of the best things that hee had See the annotations on Gen. 4. 4. Vers. 7. the herd or the beeves as the Greeke and Chaldee turne it a calfe Hebr. son of the herd or beefe so sonnes of the flocke for Lambes Psal. 114. 4. sonne of the asse for a foale Gen. 49. 11. 〈…〉 es of the Vâ—icorne Psal. 29. 6. and sundry the like to make it to weet ready that is to dresse it An usuall phrase for preparing dressing or trimming any thing so to make the Passover Exod. 12. 48. Mat. 26. 18. and other sacrifices Exod. 10. 25. Psal. 66. 15. Vers. 8. set Hebr. gave standing the Chaldee translateth he ministred to them And so the Hebrew word oft signifieth as the Levites that stood Neh. 12. 44. that is served or wayted so hee which stood before the King Ier. 52. 12. is said to bee the servant of the King 2 King 25. 8. And this setteth forth Abrahams humility Vers. 9. in the tent It is a vertue for women to be keepers at home Tit. 2. 5. but the lewd womens feet abide not in her house Prov. 7. 11. Vers. 10. Returning I will returne that is I will certainly returne see Gen. 2. 17. This was a word of promise whereby the children of God and true seed of Abraham were discerned from the other Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe but by the complement of the thing promised when this time reviveth or liveth that is the next yeere at this time as appeareth by the accomplishment Gen. 21. 2. 5. for then Abraham was an hundred yeere old and now he was ninety nine Gen. 17. 24. In the revolution of the yeere things returne to the same life and estate which they had before And in spirituall things when promises are fulfilled it is called the acceptable yeere of the Lord Luke 4. 19. So a City is said
to be revived when it is built and repaired 1 Chron. 11. 8. and stones revive when they are restored to their former state Nehem. 4. 2. And the Apostle confirmeth this interpretation citing the place thus At this time will I come Rom. 9. 9. It may also be translated According to the time of life or rather at this time of life the word this being usually understood as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife According to this time when ye shall be alive A like promise is made in 2 King 4. 16. 17. where the Greeke version hath as the time or when the houre liveth Vers. 11. into dayes that is into yeeres as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes for very aged Luke 1. 7. 18. So Gen. 24. 1. the way that is the custome or manner of women for the ordinary and naturall course of the body or fluors mentioned Levit. 15. 19. 25. meaning that she was past naturall strength to conceive and beare children as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ when wee were without strength Rom. 5. 6. even dead in trespasses and sinnes Ephes. 2. 1. Vers. 12. laughed as thinking it could not bee which her weake faith is after reproved and shee strengthned vers 13. 14. But Abrahams laughing was for joy in beleefe and admiration Gen. 7. 17. and so was Satahs afterward Gen. 21. 6. wherefore her faith also is commended unto us Heb. 11. 11. my Lord that is my husband whom Sarah reverenceth by this name wherefore her obedience is set forth for an example to all women in 1 Peter 3. 6. Vers. 14. any thing or word that is whatsoever can be spoken of unpossible or marvellous that is hard to be done or unpossible as the holy Ghost translateth this according to the Greeke version Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne Here God graciously pardoneth Sarahs infirmity after he hath reproved her and repeateth his promise to strengthen her faith that shee might bee blessed in beleeving that there should be a performance of those things which were told her from the Lord as Luke 1. 45. For Zachary was stricken dumbe for a time because hee beleeved not a like promise made unto him Luke 1. 13. 18. 20. Vers. 16. to bring them on the way or to send them away to weet with honour and after a godly sort as the Apostle speaketh 3 Ioh. 6. for this is a dutifull kindnesse much spoken of as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide that is I will not hide As shalt thou build me an house 2 Sam. 7. 5. is the same that thou shalt not build 1 Chron. 17. 4. And doe men gather grapes of thornes Mat. 7. 16. which another Evangelist recording saith men doe not gather Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets Amos. 37. Vers. 18. being shall be that is shall surely bee or become in him that is in his seed Christ see Gen. 12. 3. Vers. 19. how that hee will or to the end that hee may command but the Greeke keepeth the former sense his house the men of his house as the Chaldee explaineth it According to this is the law Deut. 6. 7. and 11. 19. and they shall keepe or that they may keepe these two phrases are implyed in the Hebrew and the Scripture useth them indifferently as judge not and ye shall not bee judged Luke 6. 37. or that ye be not judged as Mat. 7. 1. the way that is the true religion faith and obedience prescribed for men to walke it Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith the wates that are right before the Lord. unto him or of him The Greeke translateth all things that he hath spoken unto him Vers. 20. heavy or grievous of their sinnes see the notes on Gen. 73. 13. The Greeke here translateth their sinnes are very great Vers. 21. I will goe downe see this phrase in Gen. 11. 5. The Chaldee saith I will appeare and judge done altogether or made a full end that is have wholly finished their sinne which bringeth forth death Iam. 1. 15. This word full-end or consummation is used also for the full punishment and consuming of the sinners Ier. 46. 28. that I may know so the Greeke translateth it may also be Englished I will know that is make triall God speaketh of himselfe after the manner of men So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth I will consume them if they repent not but if they doe repent I will not take vengeance Vers. 22. the men two of the three which appeared to Abraham vers 2. which were two Angels Gen. 19. 1. the third stayed with Abraham and he is called Iehovah the Lord Christ. stood or was standing as the Greeke translateth the Chaldee addeth stood in prayer before the Lord so Gen. 19. 27. And elsewhere by standing before God prayer is meant as Ier. 15. 1. And Christ saith when ye stand praying Mark 11. 25. Vers. 23. drew-neere to make his requests to the Lord a signe and fruit of faith Heb. 7. 19. and 10. 22. consume or make-an-end of Vers. 24. If so be or It may be peradventure it is a word that intimateth difficulty and yet with some hope of possibility as in Exod. 32. 30. Ios. 14. 12. Zoph 2. 3. 1 Sam. 14. 6. 2 King 19. 4. spare or forbeare forgive the place under one City Sodom implying all the rest Vers. 25. Far be it from thee The Hebrew Chalilah signifieth a profanation or profane thing and so forbidden to be done And sometime the name of God and Lord is added as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase God forbid or Gods forbod The Apostles following the Greeke version expresse it sometime by Me genoito bee it not or sarre be it Rom. 3. 4. 6. sometime by hileos that is propitious or favourable as praying God in mercy to keepe it away as Matth. 16. 22. Farre be it from thee or God forbid Lord. to doe or from doing this word or this thing judgement that is right judgement or equity So the word judgement is often used as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place and so the people of the place In Ier. 5. 1. God offreth the like for Ierusalem if there could a man be found that executed judgement and sought the truth hee would spare it Vers. 27. have taken upon me or have willingly begun for so the originall word sometime signifieth willingnesse and content Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning or
or taking hand Deut. 1. 5. Accordingly the Greeke here translateth I have begunne dust that is base vile see Gen. 3. 19. Vers. 28. destroy or corrupt marre see Gen. 6. 13 for five that is for lacke of five So for fatnesse Psal. 109. 24. and for the fruits Lam. 4. 9. is for the lacke of them Vers. 30. and I will or that I speake as verse 19. the Greeke translateth it If I speake so verse 32. Also and is put for and if in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once Abraham descended not to sewer then ten a reason whereof the Hebrew Doctors give to be this that in the generation of the floud there were eight Noah and his wife and his three sonnes and their wives and yet the world was not saved for their sakes Breshith rabbah on Gen. 18. Vers. 33 Iehovah went away the Chaldee saith the glorie of the Lord was lifted up made an end the Greeke turneth it had ceased speaking CHAP. XIX 1. Lot in Sodom entertaineth two Angels 4 the Sodomites to abuse them doe he set his house and will not bee disswaded from their wickednesse 11 The Angels strike them with blindnesse 12 and send Lot for safety into the mountaine 18 but hee obtaineth leave to goe into Zoar. 24 Sodom and Gomorrha are destroyed with fire from heaven 26 Lots wife looking backe is a pillar of salt 30 Lot fearing to abide in Zoar dwelleth in a cave 31 His two daughters make him drunken and of them he begetteth Moab and Ammon ANd there came two Angels to Sodom in the evening and Lot was sitting in the gate of Sodom and Lot saw and rose-up to meet them and he bowed-downe himselfe with the face to the ground And hee said Behold now my Lords turne in I pray you into your servants house and tarry-all-night and wash your feet and ye shall rise-up-early and goe on your way And they said Nay but we will abide-all-night in the street And he pressed upon them vehemently and they turned in unto him and came into his house and he made them a banquet and did bake unleavened cakes and they did eate But before they lay-downe the men of the city the men of Sodom compassed about the house from the yong even to the old all the people from the utmost quarter And they called unto Lot and said unto him where are the men which came unto thee this night bring them out unto us that we may know them And Lot went-out unto them to the doore and he shut the doore after him And he said I pray you my brethren doe not evill Behold now I have two daughters which have not knowne man let mee I pray you bring out them unto you and doe ye to them as is good in your eyes only to these men doe not any-thing for therefore came they into the shadow of my rafter And they said Stand further and they said This one fellow came in to sojourn and will he judging judge now will we doe worse to thee then to them and they pressed sore upon the man upon Lot and came neere to breake the doore And the men put-forth their hand and brought in Lot unto them into the house and shut the doore And they smote the men which were at the doore of the house with blindnesses from the small even to the great that they wearied themselves to find the doore And the men sayd unto Lot hast thou here any besides sonnes-in-law or thy sonnes or thy daughters or any that thou hast in the City bring-out from this place For wee will destroy this place because the cry of them is wexen-great before the face of Iehovah and Iehovah hath sent us to destroy it And Lot went out and spake unto his sonnes-in-law that were taking his daughters and he said rise-up goe-out from this place for Iehovah will destroy the Citie but he was as one-that-mocked in the eyes of his sonnes-in-law And when the dawning-of-the-day came-up then the Angels hastened Lot saying Arise take thy wife and thy two daughters which are found here lest thou bee consumed in the iniquity of the City And hee lingred and the men layd-hold on his hand and on the hand of his wife and on the hand of his two daughters in the gentle-mercy of Iehovah upon him and they brought him forth and set him without the City And it was when they had brought them forth-abroad that he said Escape for thy soule looke not behind thee neither stay thou in al the plain escape to the mountaine lest thou be consumed And Lot said unto them Oh not so Lord. Behold now thy servant hath found grace in thine eyes and thou hast magnified thy mercy which thou hast done with me to save-alive my soule and I I cannot escape to the mountaine lest evill cleave unto mee and I dye Behold now this citie is neere to flee thither and it is a little one oh let mee escape thither is it not a little one and my soule shall live And he said unto him Loe I accept thy face for this thing also that I will not overthrow the City for the which thou hast spoken Hast thee escape thither for I cannot doe any thing till thou be come thither therefore he called the name of the City Zoar. The Sunne came-forth over the earth and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha brimstone and fire from Iehovah out of the heavens And hee overthrew these Cities and all the plaine and all the inhabitants of the Cities and that which grew on the ground And his wife looked from behind him and shee was a pillar of salt And Abraham gat-up-early in the morning unto the place where hee had stood before Iehovah And hee looked toward Sodom and Gomorrha and toward all the land of the plaine and he saw and loe the smoke of the land went-up as the smoke of a fornace And it was when God destroyed the Cities of the plain that God remembred Abraham and sent Lot out of the mids of the overthrow when he overthrew the Cities in the which Lot dwelt And Lot went-up out of Zoar dwelt in the mountaine and his two daughters with him for he feared to dwell in Zoar and he dwelt in a cave he and his two daughters And the firstborne said unto the yonger out father is old and there is not a man in the land to come in unto us after the way of all the earth Come let us make our father drinke wine and let us lye with him and keepe-alive seed of our father And they made their father drinke wine in that night and the firstborne went-in and lay with her father and he knew not when she lay-downe or when she arose And it was on the morrow that the firstborne said unto the yonger Behold I lay yesternight with my father let us make him drinke wine this night also and goe thou in lye thou with
Gen. 10. 23. and againe Vz of Seir in Edoms country Gen. 36. 28. Buz in Greeke Baux of him came that learned yong man Elihu Iob 32. 2. Buz dwelt by his elder brother Vz in Arabia Ier. 25. 20. 23. 24. Kimuel in Greeke Kamouel of Aram the Greeke saith of the Syrians There was an Aram before of Sem Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria and Syrians as Mizraim is Aegypt and Cush Ethiopia Vers. 22. Kesed or Cesed in Greeke Chazad Chazo in Greeke Nazais Pildash in Greek Phaldese Iidlaph in Greeke Iledaph Vers. 23. Bethuel in Greeke Bathouel of whom see after Gen. 24. 15. Rebekah or Rebekka in Hebrew Ribkah she became wife to Isaak Abrahams sonne Gen. 24. 15. 67. And for that cause chiefly is this genealogy here set downe Vers. 24. his concubine to weet Nachors concubine The Hebrew Pilegesh whereof the Greeke Pallakis and Latine Pellex is borrowed which we call a Concubine signifieth an halfe wife or a divided and secondary wife which was a wife for the bed and thereby differing from an whore but not for honour and government of the family as King Solomons wives were Princesses but his concubines not so 1 King 11. 3. neither had their children ordinarily any right of inheritance but had gifts of their father as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham yea and Keturah his second wife is called a concubine Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob Gen. 35. 22. And many other men of note had also concubines as Caleb 1 Chron. 2. 46. 48. Manasses 1 Chron. 7. 14. Gedeon Iudg. 8. 31. David 2 Sam. 5. 13. Solomon 1 King 11. 3. Roboam 2 Chron. 11. 21. and among the heathens as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say wives were taken in Israel by bils of Dowry and solemne espousals but concubines without either of both Maimony treat of Kings ch 4. S. 4. So among the Gentiles as appeareth by that saying in the Poet lest this report goe of mee that I have given thee mine owne sister rather for a concubine then in way of matrimony if I should give her without a dowrie Plautus in Trinumm Likewise among the Greekes the Oratour saith wee have concubines for daily concubineship or use of the bed and wives for to bring us forth children legitimate and faithfully to keepe the things in the family Demosthenes in Orat. against Neaera Tebach in Greeke Tabec of him and his brethren wee find no mention in other Scripture Tachash in Greeke Tochos Maacah in Greeke Mocha CHAP. XXIII 1 The age and death of Sarah for whom Abraham mourneth 3 and purchaseth of the sonnes of Cheth a place for her buriall 10 which Ephron would have given him 13 but Abraham would not receive without giving the full price 17 So the field and cave in Macpelah becommeth Abrahams possession and there he burieth Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd the life of Sarah was a hundred yeeres and twenty yeeres and seven yeeres these were the yeeres of the life of Sarah And Sarah dyed in Kirjath-Arba the same is Chebron in the land of Canaan and Abraham came to mourne for Sarah and to weepe for her And Abraham stood-up from before his dead and spake unto the sonnes of Cheth saying I am a stranger and a sojourner with you give mee a possession of a burying-place with you that I may bury my dead out of my sight And the sonnes of Cheth answered Abraham saying to him heare us my Lord thou art a Prince of God amongst us in the choise of our buriall-places bury thou thy dead a man of us shall not with-hold from thee his burying place from burying thy dead And Abraham stood-up and bowed-downe himselfe to the people of the land to the sonnes of Cheth And he spake with them saying if it be your mind to bury my dead out of my sight heare me and intreat for me to Ephron the sonne of Zohar And let him give mee the cave of Macpelah which he hath which is in the end of his field for full money let him give it me amongst you for a possession of a burying-place And Ephron was sitting amongst the sonnes of Cheth and Ephron the Chethite answered Abraham in the eares of the sonnes of Cheth of all that went in at the gates of his citie saying Nay my Lord heare me the field I give thee and the cave that is therein I give it thee in the eies of the sonnes of my people give I it thee bury thy dead And Abraham bowed-down himselfe before the people of the land And he spake unto Ephron in the eares of the people of the land saying But if thou wilt give it I pray thee heare mee I will give the money of the field take it of me and I will bury my dead there And Ephron answered Abraham saying unto him my Lord heare me the land is worth foure hundred shekels of silver betweene mee and thee what is that and bury thy dead And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had spoken of in the eares of the sons of Cheth foure hundred shekels of silver currant with the merchant And the field of Ephron which was in Macpelah which was before Mamree was made-sure the field and the cave which was therein and everie tree which was in the field which was in all the border thereof round about Vnto Abraham for a purchase in the eies of the sons of Cheth with all that went-in at the gates of his citie And afterward Abraham buried Sarahs his wife in the cave of the field of Macpelah before Mamree the same is Chebron in the land of Canaan And the field and the caue which was therein was made sure to Abraham for a possession of a burying place by the sons of Cheth Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah that is The life of Sarah See Gen. 6. 9. Vers. 1. the life in Hebrew lives see Gen. 2. 7. This speciall honor hath Sarah our mother above all women in the Scripture that the number of her yeeres is recorded of God Eve was the mother of all living Gen. 3. 20. and Sarah is mother of al the faithfull 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 yeeres and before her departure from Charran 65. in all 127 yeeres Vers. 2. Kirjath Arba that is the citie of Arba. as the Greeke translateth it called also Chebron see Gen. 13. 18. came or went-in namely into Sarahs tent wherein she dwelt and dyed for Abraham had many tents as had Lot Gen. 13. 5. and one speciall for Sarah Gen. 24. 67. and 18. 6. to weepe Sarah also is the first for whose death mourning and weeping is mentioned another note of honour as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1.
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
30. and Christ playeth in the earth and hath his delights with the sonnes of Adam Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ Our Doctors of blessed memory saith R. D. Kimchi on Hos. 12. 4. haue said this Angell was Michael and of him hee saith Genes 48. 16. the Angell that redeemed me from all evill Michael is Christ the Archangel Dan. 10. 21. Iude 9. Revel 12. 7. Later Rabbines doe feigne that this was Esaus Angell who sought to hinder Iakob but Iakob himselfe refuteth this vers 30. the rising vp of the morning or ascending of the day dawning that is till the breake of the day So. vers 26. A phrase much like the looking forth of the morning whereof see Gen. 24. 63. Exod. 14. 27. This time in the night and the continuance of it setteth forth the greatnesse of this tentation So Abrams vision was in the night Gen. 15. 12. 17. And the night is figuratively the time of troubles feares and dangers Iob 36. 20. Song 3. 8. and 5. 2. Psal. 91. 5. Vers. 25. he that is the man the Angel prevailed not For faith prevaileth even over Christ him-selfe as in Matth. 15. 22. 24. 27. 28. touched and so did hurt the hollow place wherin the huckle-bone moveth Which being so hard a place for man to come unto Iakob by this touch perceived he was no ordinary man with whom he wrastled was out of joint or hung loose the Greek translateth was benummed This was to humble Iakob the conquerour that he should not be exalted out of measure as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world without sorrow and paine unto his flesh by the hand and worke of God Vers. 26. let me goe or send me away the Angell craveth to be dismissed of Iakob and so giveth him the victory who held him fast and gave not over though he had hurt him for when Gods people are weake then are they strong 2 Cor. 12. 10. Thus God said to Moses Let me alone Exod. 32. 10. and men by zealous prayer are said to take hold on God Esay 64. 7. riseth up or ascendeth and so would reveale more clearly what manner of one hee was that wrastled with Iakob but hee would not yet have his glory manifested for hee dwelleth in the darke cloud 2 Chron. 6. 1. and in the light that none can attaine unto 1 Tim 6. 16. Besides as the night signifieth the time of afflictions so the day is the time of deliverance joy and comfort when our wrastling shall have an end Esay 60. 20. will not Iakob perceiving him to be a divine person would not let him goe without a blessing for which with the feeling of his owne infirmity he wept and prayed unto him Hos. 12. 4. and in all his temptations got a full conquest through him that loved him as Rom. 8. 37. So in Song 3. 4. the spowse of Christ holdeth him and will not let him goe and such importunacy in prayer offendeth not but pleaseth God Luk. 18. 1. 7. 8. Vers. 28. any more meaning not Iakob onely or not so much as Israel for he and his posterity are often in the Scripture called Iakob but much more often Israel This change of name signifieth a change and more excellency of his estate as in Abrahams before see Gen. 17. 5. 15. Esa. 62. 2. Israel that is one that hath princely power with God as the words following doe manifest He had both his names given him of striving and wrastling but the first Iakob was at his birth where hee strove to be the firstborne but prevailed not till afterward Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men This new name God giveth him the second time Gen. 35. 10. Hereupon the Church when speech is of her infirmity is often called Iakob and when her glory and valour is signified she is called Israel as throughout the Scriptures may bee obserued See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power or thou hast behaved thy selfe princely hast had princely power or got the princedome and dominion The Greeke translateth hast beenestrong or prevailed-with-power The Chaldee thus for thou art a Prince before the Lord and with men with God or with the gods that is the Angels as the word sometime signifieth Psal. 8. 6. so interpreted by the Apostle Heb. 2. 7. But the Greek translateth it with God and the Prophet useth both words He had princely power with God he had princely power over the Angel Hos. 12. 3. 4. with men as with Esau Gen. 25. 31. and 27. 36. and with Laban Gen. 31. Thus was hee confirmed against the feare of his brother which now distressed him vers 7. Vers. 29. Wherefore This was a refusall to tell it as the like was in Iudg. 13. 17. 18. The Greeke here addeth wherefore thus askest thou my name which is marvellous blessed him so granting Iakobs first request vers 26. confirming the former blessings given him Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh v. 25. God so shewing himselfe the smiter and the healer Hos. 6. 1. Vers. 30. Peniel and Penuel vers 31. and after the Greeke pronunciation Phanouel that is The face of God the Greeke expounds it the shape of God the reason whereof followeth This memoriall of Gods mercy Iakob thankfully set upon the place So before in Gen. 28. 19. In this place afterward a City and Tower was builded Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem God the Chaldee translateth it the Angel of the Lord. face to face that is after a manifest manner spoken by way of comparison with other visions as elsewhere of Moses whom God knew spake with face to face Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God no man can see his face and liue Exod. 33. 20. 23. soule is delivered namely from death which the godly feared when they saw visions of God being privy to their great weaknesse and unworthinesse Iudg. 13. 22. and 6. 22. Vers. 31. arose unto him as the sonne of righteousnesse Christ riseth to them that feare the name of God Mal. 4. 2. Contrariwise the sun of the wicked goeth downe while it is yet day Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth The Sun arose when the shape or appearance of God passed away halted which signifieth infirmity which the best doe bewray in their tentations and wrastlings with God 2 Cor. 12. 7. 9. Psal. 35. 15. 38. 18 Vers. 32. eat not or shall not may not eat For it seemeth to be a law set of God that as the halting upon this thigh figured our infirmities so the abstinence from the eating of that sinew should figure our mortification and abstayning from evill The Hebrew Doctors say Iakobs sinew
yet a little peece of ground to come to Ephrath and Rachel bare a child and had hard child-birth And it was when she was in her hard child birth that the midwife said unto her feare not for thou shalt have this sonne also And it was when her soule was departing for she dyed that shee called his name Ben-oni but his father called him Ben-ja-min And Rachel dyed and shee was buried in the way to Ephrath that is Bethlehem And Iakob set-up a pillar upon her grave that is the pillar of Rachels grave unto this day And Israel journeyed and he stretched-out his tent beyond the tower of Geder And it was when Israel dwelt in that land that Reuben went and lay with Bilhah his fathers concubine and Israel heard it o And the sons of Iakob were twelve The sonnes of Leah Reuben Iakobs firstborne and Simeon and Levi and Iudah and Issachar and Zebulun The sonnes of Rachel Ioseph and Benjamin And the sons of Bâ—l hah Rachels handmaid Dan and Naphtali And the sonnes of Zilpah Leahs handmaid Gad and Aser these are the sons of Iakob which were borne to him in Padan Aram. And Iakob came unto Isaak his father to Mamree to the citie of Arba that is Chebron where Abraham and Isaak had sojourned And the dayes of Isaak were an hundred yeeres and fourescore yeeres And Isaak gave-up the ghost and dyed and was gathered unto his peoples an old man and full of dayes and Esau and Iakob his sons buried him Annotations BEthel that is Gods house a place distant from Sechem about 30. English miles southward of it see Gen. 28. 11. 19. an altar that is offer sacrifice and pay thy vow with thanksgiving for thy former deliverances and strengthen thy faith against thy present feares Gen. 28. 20. 22. 31. 13. and 34. 30. Vers. 2. his house the folke of his house whom hee carefully clenseth of idols which have no agreement with the house of God 2 Cor. 6. 16. and informeth in Gods wayes as did other saints Gen. 18. 19. Ios. 24. 15. with him this may be meant of the captived Sechemites Gen. 34. 29. strange Gods or strangers Gods the Hebrew signifieth either Gods of alienation that is aliene or strange Gods as the Greeke explaineth it or Gods of the alien that is of a stranger or strange nation and so the Chaldee turneth it Idols or erroncous Gods of the peoples By these strange Gods are meant idols images or representations of God as appeareth by ver 4. So those which are called the Philistims Gods which David burned 2 Chron. 14. 12. are by another Prophet said to be their Idols in 2 Sam. 5. 21. among you either privily brought from Labans house whence Rachel had stollen her fathers Gods Gen. 31. 19. or lately taken from and come with the captive Sechemites which were idolaters After this example Iosuah Samuel and others purged the church of idols when by repentance and faith they turned and were reconciled to the Lord Ios. 24. 23. 2 Sam. 7. 3. 4. Iudg. 10. 16. clense or purifie which outwardly was according to the law by washing in water and other carnall rites Levit. 15. 13. Numb 31. 23. inwardly by the grace and spirit of God Psal. 51. 4. 12. Ezek. 36. 25. Heb. 10. 22. It behoveth all to take heed to their feet when they goe to the house of God that they give not the sacrifice of fooles Eâ—cles 5. 1. garments another signe of renuing by faith and repentance for when men came before God their garments were either changed if they were undecent 2 Sam. 12. 20. or otherwise washed Exod. 19. 10. 14. Lev. 15. 13. So are wee exhorted to clense our selves from all filthinesse of the flesh and spirit 2. Cor. 7. 1. and to hate even the garment spotted by the flesh Iude v. 23. From this practice of Iakob the Hebrew doctors have gathered a pollution by Idols saying Idols doe defile by the doctrine of the Scribes and it is closely-signified in the law Gen. 35. 2. put away the strange Gods that are among you and clense your selves and change your garments And therein are foure principall uncleannesses by the Idol it selfe and by the ministeriall instruments thereof and by the Oblation offered thereto and by the wine that is powred unto it And they defile men and vessels by touching them c. Deut. 7. 26. Esay 30. 22. Psal. 106. 28. Deut. 32. 28. Maimony in Misn. tom 3. in Aboth Hatumoth chap 6 S. 1. c. Vers. 3. answered me the Chaldee translateth received my prayer in the time of my distresse and his word was my helpe in the way which I have gone Gods answering of his people is when by word or work he granteth their request as he is said to answer by fire when by such a signe hee testifieth his approbation 1. King 18. 24. so he answereth by giving men his blessings Esay 41. 17. 18. or delivering them from miseries Psal. 22. 22. it is therefore more then bare hearing as Esay 30. 19. when hee heareth thee he will answer thee So here Iakob calleth the vision and oracle of God Gen. 28. 12. 13. c. his answer Vers. 4. earrings idolatrous jewels and superstitious moniment which are to be abolished as well as idols which may easily be turned into Idols themselves Hos. 2. 13. Iudg. 8. 24. 27. Deut. 7. 25. and 12. 2. 3. Exod. 32. 3. 4. So by the Hebrew canons It is commanded they say in Deut. 12. 2. 3. to destroy Idolatry the ministeriall instruments thereof and what soever is made for the same And it is forbid den by Deut. 7. 26. to have any use or profit by any of these things Maimony treat of Idolatry c. 7. S. 1. 2. the oke or as the Greeke and Chaldee doe translate it the Terebinth or Turpentine tree the tree under which afterwards Iosua set up a stone for a witnesse when having clensed the people of their idols he made a covenant with them gave them a law in Sechem Ios. 24. 23. 25. 26. There also he hid them from the knowledge of his family under an oke that they might not easily be found okes and other trees being consecrated in those times to religious uses and therefore stood long unfelled Deut. 12. 2. see Gen. 21. 33. Vnder such also they sometimes buried the dead as after in v. 8. The Greeke version here addeth Iakob hid them under the Terebinth tree in Sechem and abolished them unto this day V. 5. they journeyed the Gr. explaineth it And Israel removed from Sechem terror of God that is a mighty terror sent of God upon the cities The Chaldee saith a terror from before the Lord. Otherwise all the cities round about would and easily might have destroyed Iakobs family for the massacre done at Sechem V. 7. El Bethel that is the God of Bethel before he called it Bethel that is Gods house Gen. 28. 19. now for addition of graces from God hee
translations make it here a word of intreating Wee pray So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you that is bee of good comfort or ye are in safety Peace is here opposed to seare so in Iob 21. 9. Vers. 25. against or untill Ioseph come eate bread the Greeke explaineth it dine there Vers. 26. the present Gr. the gifts which they had in their hands which being also from their father now the sunne and eleven starres doe obeysance to Ioseph as he dreamed Gen. 37. 10. Vers. 27. of their peace that is of their welfare how they did as the Greeke translateth how doe yee So after is your father in health See Gen. 37. 14. and 41. 16. Vers. 30. made-hast Gr. was troubled did yerne or did burne were kindled with naturall affection The Greeke and Chaldee expresse it by being turned The like is in 1 King 3. 26. Vers. 32. an abhomination The Greeke explaineth the cause for that every feeder of sheepe was an abhomination to the Egyptians and Moses telleth the same Gen. 46. 34. The Chaldee more plainely saith because the Hebrewes eat the cattell which the Egyptians worship Compare this exposition with Exod. 8. 26. Vers. 33. yongest Hebr. least according to his littlenesse meaning of age not of stature at or looking upon his neighbour Vers. 34. unto them understand and sent unto them five times or five parts Hebr. five hands which the Greeke expoundeth five fold the Chaldee five parts or portions so Gen. 47. 24. largely-dranke or drunke themselves-merry were drunken which word is used for large drinking unto mirth but with sobriety Hag. 1. 6. Ioh. 2. 10. CHAP. XLIV 1. Ioseph sending his brethren away with corne causeth his cup to be put in Benjamins sacke 4 Hee sendeth after them complaining of injurie 11 Search is made and the cup found 13 They are brought backe and submit themselves to servitude 17. Ioseph would retaine Benjamin onely 18 Iudahs humble supplication to Ioseph wherein after relation of things that had passed he offred himselfe bond-man in Benjamins stead in commiseration of his aged father ANd hee commanded him that was over his house saying fill the mens bagges with food so much as they can carie and put every mans money in his bagges mouth And my cup the silver cup put in the bags mouth of the youngest and his corne money and he did according to the word of Ioseph which he hath spoken The morning was light and the men were sent away they and their asses They were gone out of the citie not gone farre and Ioseph said to him that was over his house rise-up follow after the men and overtake them and say unto them wherfore have ye rewarded evill for good Is not this it in which my Lord drinketh and he would searching search diligently for it yee have done evill in that yee have done And hee overtooke them and hee spake unto them these same words And they said unto him wherefore speaketh my Lord such words Farre be it from thy servants to doe such a thing Behold the money which we found in our bagges mouth we brought againe unto thee out of the land of Canaan and how should wee steale out of thy Lords house silver or gold With whom soever of thy servants it be found both let him dye and we also will be to my Lord for servants And he said now also according to your words so let it be hee with whom it is found shall be my servant and you shall be blamelesse And they hastened and tooke-downe every man his bagge to the ground and they opened every man his bagge And he searched he began with the eldest and ended with the yongest and the cup was found in Benjamins bagge And they rent their garments and laded every man his asse and returned to the citie And Iudah and his brethren came to Iosephs house and he was yet there and they fell before him on the ground And Ioseph said unto them what deed is this that ye have done knew ye not that such a man as I could searching search-diligently And Iudah said what shall we say unto my Lord what shall we speake and how shall wee justifie our selves God hath found out the iniquity of thy servants behold wee are my Lords servants both we and hee in whose hand the cup is found And he said farre be it from me to doe this the man in whose hand the cup is found hee shall be my servant and you get ye up in peace unto your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudah came-neere unto him and said O my Lord let thy servant I pray thee speak a word in the eares of my Lord and let not thy anger be kindled against thy servant for thou art even as Pharaoh My Lord asked his servants saying have yee a father or a brother And wee said unto my Lord wee have a father an old-man and a childe of his old-age the yongest and his brother is dead and he himselfe alone is left of his mother and his father loveth him And thou saydst unto thy servants bring him downe unto me that I may set mine eye upon him And wee said unto my Lord the yong-man cannot leave his father and if hee should leave his father then hee would dye And thou saydst unto thy servants if your yongest brother come not downe with you ye shall no more see my face And it was when wee came-up unto thy servant my father then wee told him the words of my Lord. And our father said Returne buy for us a little food And we said we cannot goe-downe if our yongest brother be with us then will we goe-downe for wee cannot see the mans face and our yongest brother not bee with us And thy servant my father said unto us you doe know that my wife bare unto mee two And the one went-out from me and I said surely hee is torne is torne-in-pieces and I saw him not since And if ye take this also from my face and mischiefe befall him then shall ye bring downe my gray-haires with evill unto hell And now when I come to thy servant my father and the yong-man he be not with us and his soule is bound-up in his soule Then will it be when hee seeth that the yong-man is not that he will dye and thy servants shall bring-downe the gray-haires of thy servant our father with sorrow unto hell For thy servant became surety for the yong-man unto my father saying if I bring him not unto thee then will I bee a sinner unto my father all daies And now I pray thee let thy servant abide in stead of the yong-man a servant to my Lord and let the yong-man goe-up with his brethren For how shall I goe-up to my father and the yong-man bee not with me lest I see the evill that shall finde my father Annotations OVer his house that is his steward see Gen. 43. 16. 19.
wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha 〈…〉 of shepherds causing their flockes to lie downe 〈◊〉 〈◊〉 12. It meaneth the land of Canaan where God 〈…〉 uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
of God is with men and he will dwell with them they shal be his people God himself wil be with them c. Rev. 21. 3. set or fastened Heb gave which is used for a firme setting or stablishing as is noted on Gen. 1. 17. This setting of the sockets with the boards bars and pillars signified the stability of the Church and members thereof grounded and stablished by faith in Christ Esay 33. 20. and 14. 32. 1. Tim. 3. 15. V. 19. the Tent in Gr. the curtaines which were of two sorts some of white blew purple and scarlet cunningly wrought with Cherubims coupled together others of Goats haire Exod. 26. 1. 7. the covering both that of rams skins and the other of Tachash skins Ex. 26. 14. This tent covering shadowed the heavenly graces wherewith Christ and his Church in him are adorned their uniting together by the Spirit through faith and love and their safe protection though these things veiled and obscure See the notes on Exod. 26. V. 20. the Testimonie the two tables of Gods law Ex. 25. 16. Covering-mercy-seat a figure of Christ in whose heart was Gods law by whom our transgressions of the Law are covered and the word of grace from God commeth unto us see Ex. 25. 17. V. 21. covered the Arke hid it with the veile hanged before it A figure of Christs flesh veiling the divine things in him till hee entred through it into the holy heavens and opened a way for his Church thereinto Heb. 10. 19. 20. Rev. 11. 19. Ver. 23. the order of bread that is the bread set in order called in Gr. the bread of proposition and so in Mat. 12. 4. but Paul nameth it the proposition of bread Heb. 9. 2. which we call Shew-bread twelve cakes representing the twelve tribes that is all beleevers presented pure unto God in Christ see Ex. 25. 30. Vers. 24. the Candlesticke a figure of the Law which giveth light to his people standing before God in his sanctuary Psal. 119. 105. See the notes on Exod 25. 31. c. Ver. 25. to ascend that is to burne and shine as v. 4. representing the seven Spirits of Christ whereby through the oile of his grace his word shineth unto his Church Rev. 4. 5. Ver. 26. Altar of gold figuring Christs mediation for his Church whereby they and their praiers are presented as sweet odours unto God See the notes on Ex. 30. These all being in the most holy and holy places hidden with veiles from the eies of the people signified the obscuritie of the heavenly mysteries of the Gospell before the veile of Christs flesh was rent the treasures of his grace more fully opened Heb. 10. 1. Rom. 16. 25. 26. Ephes. 3. 5. Ver. 29. the altar of burnt-offring the brazen Altar standing in the open Court for all to see wherupon the daily sacrifices figuring Christs death and sufferings were burned to lead the Church unto the expectation of his body to bee offred for us and our bodies by him unto God Heb. 10. 5. 6. 7. Rom. 12. 1. Ver. 30. The Laver a figure of the sanctification of the Church washed frō their sins by the blood of Christ that they may come neere unto God Heb. 10. 22. Rev. 1. 5. 6. Tit. 3. 5. Vers. 33. the Court an holy inclosure for the Church to be kept in pure when they came to appeare before God And here was the finishing of the worke of the sanctuary about which thus erected first the tribe of Levi Numb 1. 50. and behind them the other tribes of Israel pitched their Tents in holy order appointed of God in a foure square forme Num. 2. such as is the forme of the heavenly Ierusalem Revel 21. 16. which Tents were also holy might have no uncleane person within them Num. 5. 2. as nothing that defileth may be in the new Ierusalē the Church of Christ Rev. 21. 27. and unto which Tents or camp e the earthly Ierusalem the holy citie Neh. 11. 1. was answerable For some open uncleane might not be in the campe or citie others though in the campe might not come into the Lords Court of those in his court none entred into the sanctuary but the Priests of thē none into the most holy of the sanctuary but the high priest once in the yeer He. 9. 6. 7. because holines becōmeth the House of the Lord for ever Ps. 93. 5. and the neerer they come unto him the more they ought for to be sanctified Lev. 10. 2. 3. 16. 2. 3. c. So after that Israel came into Canaan and had there a temple they had degrees of holy places both of thē are de scribed by the Heb. thus Three Camps were in the wildernesse the campe of Israel which was in foure camps Num. 2. the camp of Levi Numb 1. 50. and the campe of the Divine Majestie which was from the doore of the Court of the Tabernacle of the congregation and forward And answerable unto thē in the ages following frō the gates of Ierusalem unto the mountaine of the Temple was as the camp of Israel from the gates of the mountain of the Temple unto the doore of the Court which was the gate of Nicanor was as the Campe of Levi and from the doore of the court forward was the camp of Gods Majesty Maim in Beth habchirah c. 7. s. 11. Other like differences of holinesse of places they also observe which are to be mentioned otherwhere V. 34. the cloud a testimony of Gods presence and approbation who thus took as it were possession of the Tabernacle to dwell therein amongst his people but with an hiding of his glory and power So when Solomon had builded the Temple the cloud filled the house then spake Solomon The LORD said that he would dwell in the thicke darknesse 1 Kin. 8. 10. 12. But when Gods presence was with displeasure for the sins of the people it was signified by a smoake filling the Temple Esa. 6. 4. Rev. 15. 8 for smoake was a signe of anger Psal. 18. 9. Esay 14 31. glorie a signe of Gods glorious presence who now came to dwell there as he had promised Exod. 25. 8. So in 2 Chron. 5. 14. and Ezek. 43. 4. 5. where it is opened by God himselfe thus Sonne of man the place of my throne and the place of the soles of my feet where I will dwell in the midst of the sons of Israel for ever c. Ezek. 43. 7. So the holy Ierusalem hath the glory of God Rev. 21. 11. Vers. 35. dwelt that is abode or continued and as the Greeke translateth over-shadowed it And in that Moses could not now goe into the Tent nor the priests into the Temple 2 Chron. 5. 14. and 7. 2. it sheweth the weaknesse and unworthinesse of all flesh to come into the presence of God who therefore gave a Law that the high Priest himselfe should not at all times come into the holy place within
feast daies they might doe such worke as pertained to the dressing 〈◊〉 meat and drink Exod. 12. 16. but â—n the Sabbâ—â—â— and day of Atonement they might not doe any such Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say The ceasing from work on the seveâ—e day is commanded Exod. 34. 21. and who so doth 〈◊〉 therein disanulleth a commandement and trans 〈…〉 seth against a prohibition Exod. 20. 10. And if 〈…〉 work willingly presumptuously he is guilty of 〈◊〉 off and if there be witnesses and proofe of it he is to â—â—stoned And if he doe it ignorantly hee is bound to bring the Sin-offring appointed of God Lev. 4. Maiâ—â—â—â— 1. treat of the Sabbath c. 1. s. 1. to Iâ—hovah â—o his honour and service not to any work w 〈…〉 pleasure of our owne Esay 58. 13. Therefore also moe sacrifices were to be offeâ—ed on the Sabbath then on other daies Num. 28. 3. 9. 10. The Chaâ—dee translateth before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord whither all the men of Israel were to assemble Ex. 23. 14. 17. Deut. 16. 〈◊〉 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt in the Synagogue 〈…〉 in every citie Act. 15. 21. V. 4. convocations of holinesse the Gr. translateth Feasts to the Lord called holy that is holy by calling orproclamation Hereupon the Hebr. say As we are commanded in honour the Sabbath and delight 〈◊〉 so all good dayes that is festivities as it is 〈◊〉 in Esay 58. 13. THE HOLIE day OF THE LORD HONOVRABLE and of all good d 〈…〉 is said a CONVOCATION OF HOLINES Maimony tom 1. in Iem toâ— ch 6. sect 16. V. 5. first moneth called Abib and Nisan which was made the first upon their comming out of Egypt see Exod. 12 2. and 13. 3. 4. So in Taâ—gâ—m lonathan it is here said In the moneth of N 〈…〉 〈◊〉 the 14. day c. the two evenings that is in the afternoone as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib the day wherein they killed the Paschal lambes was 〈…〉 full to worke in at noone they left off and begâ—â— their rest The Hebrew canons say It is 〈…〉 full to doe worke on the evenings of the festivall days from the time of the evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths And 〈◊〉 so doth worke in them shall never see a signe of 〈◊〉 sing And he is to be reâ—â—ked â—nd mâ—â—e to 〈◊〉 by force though he is not for it to bee 〈◊〉 〈◊〉 excommunicated except in the evening 〈…〉 over after mid-day for who so dâ—th work 〈…〉 ter mid-day is to bee scoâ—rged or excomm 〈…〉 â—ith the Niâ—dâ—i if he be not scourged For the fourteenth day of Nisan or Aâ—iâ— is not like the other e 〈…〉 of festivall dayes because in it are the feast and the killing of the sacrifice In the 14 of Nisan it is 〈◊〉 unlawfull to doe worke save after the midst of the day and forward for that is the time of killing the sacrifice Mâ—imâ—ny in Iom tob chap. 8. sect 17. 18. the Passeover Targum Ionathan explaineth it the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remembrance of their deliverance out of Egypt when God passed over the houses of Israel and killed not their first borne see Exod. 12. It figured our redemption by Christ who is our Passeover or Paschal lambe sacrificed for us in remembrance wherof we are commanded also spiritually to keepe the feast with the unlevened-cakes of sincerity and truth 1 Cor. 5. 7. 8. Vers. 6. of unlevened-cakes a feast adjoyned to the Passeover Exod. 12. 15. and 13. 6. the rites hereof are opened there the sacrifices peculiar to this feast are set downe in Num. 28. 19. 25. The signification was to teach us holinesse of life from the time of our redemption unto the end of our dayes which seven dayes mystically figured as is shewed on Exod. 12. 15. Chazkuni on Levit. 23. saith The evening of the first good day and that might is called the Passeover according as they imploy themselves about the oblation which is called the Passeover But the residue of the feast from the first night and forwâ—rd is called the feast of unlevened cakes Verse 7. servile worke Hebr. worke of service or of seâ—vilenesse or laborious as ploughing sowing weaving or any the like but worke about meat or drinke which they should use the same day might be done Exod. 12. 16. And the like law was for all other festivall dayes vers 8. 21. 25. 35. 36. save on atonement day verse 28. then no worke might be done So besides the Sabbath which was every seventh day there were seven holy dayes in the yeere in sixe whereof they might doe no servile worke and in the seventh no worke at all Those sixe were the first and the seventh of the feast of unlevened cakes the day of Pentecost or of first fruits verse 17. 21. the first day of the seventh moneth which was the feast of Blowing trumpets verse 24. 25. and the first and eight day of the feast of Boothes verse 35. 36. The seventh was Atonement or expiation day wherein they might doe no worke at all verse 28. Ofthese the Hebrewes give these rules The sixe dayes wherein the Scripture forbiddeth worke which are the first and seventh of the Passâ—over the first and eight of the feast of Boâ—thes the day of the feast of Weekes or Pentecost and the first day of the seventh moneth are called good dayes and the kesting is alike in them all for it is unlawfull to doe 〈◊〉 servile worke in them save the worke which is needfull about food Exod. 12. 16. Who so resteth from servile worke in them observeth a commandement and who so doth in any of them worke which is not necessary for food as if he build up or pull downe or weave or the like he breaketh a commandement and transgresseth against this prohibition YE SHALL NOT DOE Aâ—â— SERVILE WORKE and if he doe and there be witnesses and evident proofe hee is by the law to be beaten But for working on the Sabbath hee is to be stoned to death Num. 15. 32. 35. All worke needfull about meat is lawfull as killing of beasts and baking of bread and kneading of dough and the like But such workes as may be done in the evening of a feast day they doe not on the feast day as they may not reape nor thresh nor winow nor grinde the corne or the like For all these and such like may be done on the evening of the feast and there is thereby no corruption or minishing of the tast But they knead and bake and kill and boile or rost on the feast day because if they doe these on the evening there is thereby corruption or
sect 4. 5. from the sonnes understand receiving it or it being taken from the sonnes of Israel for many such imperfect speeches are to be found which sometime the Holy Ghost supplieth as in a void place 1 King 22. 10. where is to be understood sitting in a void place as 2 Chron. 18. 9. So burden 2 Chron. 2. 18. implieth men that bare burden 1 King 5. 15. and many the like See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel in that it was bought with the money which the people gave Nehem. 10. 32. 33. And it is the Hebrewes opinion that with the halfe shekels which all the people gave yeerely for the service of the sanctuarie Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation salt for the sacrifices wood incense the shew bread the waved sheafe or Omer Levit 23. 10. 11. the two wave loaves Levit. 23. 17. the red heiffer Numb 19. the scape goat Levit. 16. and the like Maim treat of Shekels c. 4. s. 1. Vers. 9. for Aaron and for his sonnes that is for the high Priest and for the other Priests such as did the service that is both the Priests that went out and those that came in on the Sabbath as before is noted on verse 8. And the Hebrew canons declare it thus In the Sabbath when there are the daily sacrifices and the additions Num. 28. 9. 10. and the two cups of frankincense Levit. 24. 7. to bee burned in the morning the men of that fathers house 1 Chron. 23. 6. 11. 24. of the charge or course that went-out they offred the daily sacrifice of the morning and the two lambs of Burnt-offring which were the additions c. and the other course that came in on the Sabbath offred the daily sacrifice of the evening and both these and the other had their part in the Shew bread And they did not eat the bread untill the two cups of frankincense were burned on the fire and the frankincense was to have salt as the other oblations And after that they had offred the additions of the Sabbath they burned the two cups of frankincense And every Sabbath throughout the yeere they parted the Shew bread thus the course of Priests that came in had sixe cakes and they which went out had sixe They which came in parted the bread among them on the northside of the court because they were prepared to serve and they that went out parted on the south side But when there was a feast day of any of the three solâ—mn feasts on the Sabbath likewise on the Sabbath that was in the midst of the feast all the courses of the Priests had their parts equally in the Shew bread c. The high Priest he alwayes tooke from every course halfe the cakes which were his due as it is written AND IT SHALL BE FOR AARON AND FOR HIS SONNES Levit. 24. 9. halfe for Aaron and halfe for his sonnes Maimony in Tamidin chap. 4. sect 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie but without they might not eate it The Hebrewes observe that there were Foure and twenty gifts given unto the Priests all of them expressed in the Law and concerning them all was the covenant made with Aaron And whosoever did eat of a gift wherein holinesse was they blessed God who sanctified them with the sanctitie of Aaron and commanded them to eat so and so Eight of those gifts the Priests might not eat of but in the Sanctuarie within the wals of the Courtyard and five gifts they might not eat but in Ierusalem within the wals of the citie The eight which might not be eaten but in the sanctuarie were the flesh of the Sin-offring were it fowle or beast Levit. 6. 26. and the flesh of the Trespasse-offring Levit. 7. 6. and the Peace-offrings of the congregation Levit. 23. 19. 20. and the remainder of the Sheafe or Omer Levit. 23. 10. 11. and the remnant of the Israelites Meat-offrings Levit 2. 3. 10. and the two loaves Levit. 23. 20. and the Shew bread Levit. 24. 9. and the Lepers leg of oile Levit. 14. 10. 12. 13. These might not be eaten but in the Sanctuarie Maimony treat of First fruits chap. 1. sect 1. 2. 3. 4. Of all those gifts see the annotations on Numb 18. Vers. 10. Israelitish Heb. an Israelitesse which the Chaldee expoundeth a daughter of Israel her name was Shelomith vers 11. Vers. 11. blasphemed the Greeke here translateth it named the Chaldee expressed The Hebrew Nakab properly signifieth to pierce or strike through Esa. 36. 6. Habbak 3. 14. Whereupon it is figuratively used for cursing or blaspheming Numb 23. 13. 25. which is as a striking through with evill words It is also used for expresse-naming of a thing sometime in the good part as Esa. 62. 2. and sometime in the evill as the Greeke and Chaldee interpret it in this place the Name understand of Iehovah as verse 16. which is here omitted for the more reverence and because such wickednesse as this it is even a shame to speake as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God for reverence as the right hand of the power Mark 14. 62. for the right hand of the power of God Luk. 22. 69. and in common speech among the Iewes they used to say the Blessed for the blessed God Mark 14. 61. Math. 26. 63. And when the High Priest heard words which he thought to be blasphemie hee rent his clothes Matth. 26. 65. according to a canon which they have recorded by Maimony in his treat of Idolatrie chap. 2. sect 10. thus Whosoever heareth blasphemy of the Name he is bound to rend his clothes whether hee himselfe heareth it or heareth from the mouth of him that heard it he is bound to rend his clothes But he that heareth it from the mouth of an heathen is not bound to rend his clothes and Elinkim Shebna had not rent their clothes but for that Rabshakeh was an Apostate from the faith Esa. 36. 22. they brought either the witnesses which heard him or the inferiour Iudges who not knowing how to punish this man brought him to Moses according to the order set in Exod. 18. 22. 26. 〈◊〉 Shelmoith in Greeke Salomith daughter of Dabrei she being an Hebrewesse had maried an Egyptian whiles she dwelt in Egypt whose sonne now blasphemed God Vers. 12. in ward or in prison 〈◊〉 that he might declare meaning that Moses might declare or that it might be declared unto them The Hebrew phrase to declare or expound may be expressed both these wayes as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus untill it was declared or expressed unto them by the decree of the word of the Lord to weet what punishment the blasphemer should have therefore the Greeke translateth to judge him by the commandement of
them a Booke of the Law Prophets and other holy Scriptures When they built a Synagogue it was on the highest place of the citie and builded higher then all other houses as they gather from Proverbes 8. 1. 2. And they set a pulpit in the house for him to goe up into that did read the Law or was to speake unto the people They had also in the Synagogue an Arke or Coffer wherein the Booke of the Law the Bible was kept The Eders sate first with their faces towards the people and all the people sate one rew before another and the faces of the one rew towards the backes of the rew that was before them so the faces of all the people were towards the Elders and towards the Arke And when Sheliach tsibbur that is the Messenger or Minister of the congregation stood at prayer hee stood on the ground before the Arke as the rest of the people In the land of Canaan and those parts they used to lay mattes on the floore to sit upon but in the cities of Edom so they call the Romane Empire they sate in their synagogues upon bankes or seats In the Synagogues and Schooles they might use no lightnesse laughing playing vaine talking eating drinking walking or the like neither in hot weather might they goe into them from the heat nor in rainy weather from the raine nor cast up any accounts or reckonings in them except they were such reckonings as were commanded as the coffers for almes to the poore and redemption of prisoners and the like If the Synagogue or Schoole had two doores they might not goe in at the one doore and out at the other to shorten their way for it was not lawfull to goe into them save for the things commanded But who so went in to pray or to reade might goe out at the doore over against him the neerest way Synagogues and Schooles though they were ruined yet they remained as they say in their holinesse as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries though they bee desolate yet they continue in their holinesse They might not pull downe a Synagogue to build another in the same or in another place but first they builded another and afterward pulled downe the former lest any violence should befall them and it should not bee builded It was lawfull to make a Schoole of a Synagogue but not a Synagogue of a Schoole because the holinesse of a Schoole was above the holinesse of a Synagogue and they were to ascend in holinesse but not to descend And if the citizens sold a Synagogue they might buy an Arke with the money or a Bible But if they sold a Bible they might buy nothing with the money save another Bible for there is no holinesse say they above the holinesse of the Booke of the Law or Bible As they might sell a Synagogue so they might give it for a gift but they might not let it out to hire nor morgage it c. Maimony in Misneh treatise of Prayer ch 11. Of these Synagogues though there bee no expresse mention in Moses yet the Apostle Iames testifieth that Moses of old time had in every city them that preached him being read in the Synagogues every sabbath day Act. 15. 21. And Iesus in the Synagogue of Nazareth stood up for to read there was delivered unto him the booke of the Prophet Esaias which when he had opened and read hee closed the booke and gave it againe to the Minister and he sate downe and taught the people Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes there was the reading of the Law and Prophets and preaching afterwards Act. 13. 14. 15. 16. c. And for the Schoole the name is used in Act. 19. where Paul having disputed and perswaded the things concerning the kingdome of God for the space of three moneths in the Synagogue when divers were hardned and beleeved not but spake evill of that way before the multitude he departed from them and separated the disciples disputing daily in the Schoole of one Tyrannus which the Syriak explaineth thus hee separated the disciples from them and spake daily with them in the Schoole of a man whose name was Turannus and the Arabik likewise saith hee instructed them daily in the house of a man named Tyrannus and this continued by the space of two yeeres Acts 19. 8. 9. 10. They are reported to have had of old above foure hundred schooles and Synagogues in Ierusalem and there was a place in the Temple where our Lord Iesus was found when hee was twelve yeeres of age sitting in the midst of the doctors both hearing them and asking them questions Luk. 2. 46. And that there were Synagogues in Ierusalem besides the Temple appeareth by Pauls words unto Felix They neither found me in the Temple disputing with any man nor raising up the people neither in the synagogues nor in the citie speaking of Ierusalem Act. 24. 12. I will not smell that is as the Chaldee openeth it I will not accept with favour and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me let him smell an offring and in Amos 5. 21. I will not smell in your solemne assemblies that is not accept with favour the oblation of your solemne assemblie as the Chaldee there interprets it Compare Gen. 8. 21. This judgment is opposed to that blessing in verse 12. I will walke among you the swell of your rest that is of your sacrifices of rest and so the Greek translateth it the smell or savour of your sacrifices and the Chaldee the offring of your congregation So the word fire-offring or sacrifice elsewhere expressed is here to be understood See Levit. 1. 9. and 2. 12. Vers. 32 the Land in Greeke your land So in Ezek 33. 28. 29. I will lay the land most desolate and the Pompe of her strength shall cease and the mountaines of Israel shall be desolate that none shall passe through And they shall know that I am Iehovah when I have laid the land most desolate because of al their abhominations which they have committed The fulfilling hereof is shewed by the Prophets Esa. 1. 7. 8. even the mountaine of Sion was desolate the Foxes walked upon it Lam. 5. 18. V. 33. scatter or fanne that is scatter as chaffe Of this they complaine in Ps. 44. 12. Thou hast sanned us among the nations And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations whom they knew not thus the land was desolate after them c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land a sword that is as the Chaldee explaineth it them that kill with the sword The like is threatned in Ier. 9. 16. and in Ezek 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
name calling the beloved Citie the Camp of the Saints Rev. 20. 9. as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD also for the manner of situation the heavenly Ierusalem is fouresquare the length as large as the bredth Revel 21. 16. which forme was likewise shewed in vision to Ezekiel Ezek. 48. 20. and is the most firme and setled against all troubles And as here Gods sanctuarie is walled about with the twelve tribes of Israel so the new Ierusalem hath a wall with twelve gates and names written thereon of the twelve tribes of the sonnes of Israel and the wall hath twelve foundations and in them the names of the twelve Apostles of the Lambe Rev. 21. 12. 14. As here there were three tribes on every quarter so Ierusalem hath three gates on the East three on the North three on the South and three on the West Rev. 21. 13. Ezek. 48. 31. 34. As these twelve tribes the walls of Gods Tabernacle had their fathers names graven on twelve sundrie precious stones Exod. 28. so the foundations of the wall of the heavenly citie is of the like stones Rev. 21. 19 20. As here betweene the Sanctuary and the Tribes of Israel were foure companies of Levites to watch and ward the holy place so betweene Gods Throne and the foure and twentie Elders compassing it there are foure Liuing creatures full of eyes glorifying God night and day after whom the twentie foure Elders fall downe and worship God Revel a. 6. 10. Finally as into this campe of the Lord in the wildernesse no uncleane persons might enter but were shut out Num. 5. 2 3 4. so into the new Ierusalem there may in no wise enter any thing that defileth c. Rev. 21. 27. And the earthly Ierusalem called the holy Citie Mat. 4. 5. Luke 4. 9. was in the ages following when Israel dwelt in Canaan answerable in holinesse to this campe of Israel as the Hebrewes record saying As was the Campe in the wildernesse such was the Campe in Ierusalem From Ierusalem gates to the mountaine of the House of the Lord the campe of Israel From the Mountaine of the House to the gate of Nicanor which was the East gate of the Temple the campe of Levi. From thence and forward the campe of the Diuine Majestie answerable to the tapestrie-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara See also the annotations on Exod. 40. 33. In the second Temple the East gate of the court was called the gate of Nicanor as the comment on the foresaid place of the Thalmud sheweth And Maimony in Misn. tom 3. in Beth habchirah ch 5. sect 5. saith of it thus Every of the gates was ten cubits broad and twentie cubits high and had doores covered with gold except the East gate which was covered with brasse like gold and that gate was called the high gate 2 Chron. 27. 3. and that was the gate of Nicanor V. 29. And the tribe in Greeke And they that campe next shall be the tribe of Naphtali See vers 7. Thus God adjoyned to every of the foure standards two tribes and those the next of bloud inferiour unto them for to maintaine order and nourish love and to afford mutuall helpe Our Saviour also ordained among his Apostles a kinde of combination and fraternitie as is to be seene by the rehearsall of their names in Mat. 10. 2 3 4. 1. Simon Peter and Andrew his brother 2. Iames or Iacob sonne of Zebedee and Iohn his brother 3. Philip and Bartholmew 4. Thomas and Matthew the Publican 5. Iames sonne of Alpheus and Lebbeus or Iudas his brother Luk. 6. 16. Iude v. 1. 6. Simon Kananites or the zealous and Iudas Iscariot And these did Christ send forth by two and two Marke 6. 7. to warre the warfare of his Gospell as 1 Tim. 1. 18 And when Iscariot lost his office Matthias was chosen in his place Act. 1. 26. Afterward there were added Paul and Barnabas Act. 13. 2. Vers. 32. These are those mustered in Greeke This is the muster or visitation the house that is as the Greeke saith the houses so in vers 34. 〈◊〉 600. thousand c. the summe that was mentioned before in Num. 1. 46. See the notes there V. 34. so they camped or pitched their tents The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie Exod. 39. 42 43. so here in their orderly camping about and marching before and after it That as Order in all things is beautifull and delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle joyed to behold the order of the Church in Colosse and the stedfastnesse of their faith in Christ wherein he exhorted them still to walke in him 〈◊〉 Coloss. 2. 5 6. And Balaam when hee beheld this Campe of Israel from the top of the Rockes did not onely admire the multitude of them and the presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel As the vallies are they spred forth as gardens by the rivers side c. Num. 23. 9. 10. 21. and 24. 5 6. And Solomon describeth the church to be beautifull as Tirzah a pleasant place where the King of Israel dwelt 1 King 14. 17. comely as Ierusalem which was also beautifull for situation Psal. 48. 2. and compact together Psal. 122. 3. terrible as an armie with banners Song 6. 4. CHAP. III. 1. The sonnes of Aaron the Priests 5. The Levites are given to the Priests for the service of the Tabernacle 11. Instead of the first-borne of Israel 14. The Levites are numbred by their families 21. The families number and charge of the Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab and Abihu died before Iehovah when they offered strange fire before Iehovah in the wildernesse of Sinai and they had no sonnes and Eleazar and Ithamar ministred in the Priests office in the sight of Aaron their father And Iehovah spake unto Moses saying Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
Priests and Levites and Israelites 〈…〉 fully goe in that is 〈◊〉 one to ano 〈…〉 〈◊〉 〈◊〉 which is 〈◊〉 goeth 〈◊〉 〈◊〉 〈◊〉 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 Mâ—usi 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. â—8 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. 〈◊〉 Koha 〈…〉 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 â—p and Uzziel God is my strength V. 31. all the service thereof in Greeke all the 〈…〉 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 〈…〉 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
Priest but through the veile that is his flesh he is entred into heauen it selfe now to appeare unto the face of God for us Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse The Priest blessed standing as it is written to stand before Iehovah to minister unto him and to blesse in his name Deut. 10. 8. And it was with lifting up of hands as it is said And Aaron lift up his hand towards the people and blessed them Levit 9. 22. which gesture our Lord Christ also used when he blessed his disciples Lu. 24. 50. The Hebrew Doctors understand the word Thus to imply both matter and manner wherof they haue sundry traditions as Thus shal ye blesse standing Thus with lifting vp of hands Thus in the holy tongue that is Hebrew Thus with your faces against the peoples faces Thus with an high voyce Thus by Gods expressed name Iehovah if ye blesse in the Sanctuarie It is not lawfull for the Priests in any place to adde any blessing unto these three verses as to say like Deu. 1. 11. The Lord God of your fathers make you a thousand times so many moe as ye are or any the like Maimony in treat of Prayer chap. 14. sect 11. 12. The manner they also say was thus The Priests went up to the banke or stage after that the Priests had finished the daily morning service and lifted up their hands on high above their heads and their fingers spred abroad except the high Priest who might not lift his hands higher than the Plate whereof see Exod. 28. 36. and one pronounced the blessing word by word till the three verses were ended And the people answered not after every verse but they made it in the Sanctuary one blessing and when they had finished all the people answered Blessed be the Lord God the God of Israel for ever and ever And he pronounced Gods name as it is written with Iâ—â—h but in the citie or countrey they pronounced it Adonai Lord for they mention not the name as it is written save in the Sanctuary onely And after Simeon the just was dead the Priests left off blessing by Gods proper name Iehovah even in the Sanctuary to the end that no man which was not honest and of good esteeme might learne it The Priests blessing is not pronounced in any place but in the holy Hebrew tongue as it is said THVS SHAL YE BLESSE c. The lifting up of hands is by ten Priests of the number A Synagogue which is all of Priests they all lift up hands and the women and children answer Amen If there remaine ten Priests moe than they which are gone up the banke the ten answer Amen A Congregation wherein there is no Priest but a Minister onely he lifteth not up his hands but when he is come to conclude with peace he he saith Our God and the God of our fathers ble 〈…〉 us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints as it is said THE LORD BLESSE THEE AND KEEP ETHEE c. A Priest that hath lift up his hands in one Synagogue and goeth to another Synagogue and findeth the Congregation at prayer and they are not come to the Priests blessing he lifteth up his hands for them and blesseth them though it be oft times in a day Maim treat of prayer chap. 14. sect 9 10 11. and chap. 15. sect 9 10 11. By these their traditions it appeareth that the not pronouncing of Gods name Iehovah as it is written was a device of their owne first restrayning it to the Sanctuary and blessing onely at last omitting it in the Sanctuarie also lest it should be by the unworthy polluted as they supposed Yea so farre went they in this their precisenesse as they say that their first wise men taught not this name to their disciples or sons which were of honest conversation but once in seven yeeres Maim ibidem c. 14. sect 10. And this it seemeth they did because the nations corrupted the name calling him Iao Iave Iabe Ievo Iovis and sundry other wayes as in humane writers is yet to be seen and applyed those names sometime to false Gods Of the meaning of this name Iehovah see the Annotations on Gen. 2. 4. and Exod. 6. 3. and of blessing see Gen. 14. 19. 20. Vers. 24. Iehovah blesse thee The name Iehovah thrice repeated in this blessing is a mysterie of the Trinitie in the Godhead the Father the Sonne and the Holy Ghost into whose name we are baptised Mat. 28. 19. which Iehovah is one and his name one Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace from him which Is and which Was and which Is to come that is Iehovah God the Father and from the seven Spirits which are before his throne that is the Holy Spirit whose graces are seven that is manifold and plentifull but though there be diversities of gracious gifts yet it is the same Spirit 1 Cor. 12. 4. and from Iesus Christ Revel 1. 4 5. And another Apostle concludeth The grace of the Lord Iesus Christ and the love of God and the communion of the holy Spirit 〈◊〉 with you all Amen 2 Cor. 13. 14. Which as all other blessings are derived from this set downe by Moses who sheweth the grace of God the Father in blessing that is giving all good things both for this life and that which is to come as it is written Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly things in Christ c. Ephes. 1. 3. This blessing God offered the Iewes when he sent his Sonne Iesus to blesse them in turning away every one of them from his iniquitie Act. 3. 26. The Hebrew Doctors as R. Menachem Rakanat on thâ—â— place have also noted how this name of God Iehovah is thrice mentioned and every time with 〈◊〉 different accent in the Hebrew implying a mysterie which cannot better be applyed than to the three distinct persons of the holy Trinitie 〈◊〉 thee in grace and good estate and safe from evill as it is said Iehovah will keepe thee from all evill hee will keepe thy soule Psal. 121. 7. And for good it is spoken in 1 Chron. 29. 18. So our Saviour prayeth Holy Father keepe through thine owne name those whom thou hast giuen me that they may be one as we are and keepe them from the evill Iohn 17. 11. 15. Ver. 25. his face to shine upon thee or his countenance to shine to be lightsome unto thee For face the Chaldee putteth Shecinah the Divine Maiestie whereby Christ seemeth to be meant as is noted on Exod. 34. 9. Gods face sometime signifieth his anger as Levit. 20. 6. Psal. 21. 10. and. 34. 17. sometime his favour Psal. 21. 7. But the light or shining of his face
usually meaneth his loving favour and salvation in Christ as Cause thy face to shine and we shall be saved Psal. 80. 4. 8. 20. and The light of thy face because thou didst favour them Psal. 44. 4. So this second branch respecteth Christ the Lamb which is the light of the world and of the heavenly Ierusalem Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne Rev. 1. 16. of whom it is said God who commanded the light to shine out of darknesse hath shined in our hearts giving the light of the knowledge of the glory of God in the face of Iesus Christ 2 Cor. 4. 6. So in him is that saying fulfilled In the light of the kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. And this blessing implyeth deliverance out of miserie as appeareth by Psal. 80. and Dan. 9. 17. who saith Cause thy face to shine upon thy Sanctuarie which is desolate bee gracious or as the Greeke translateth bee mercifull This Grace is opposed to all mans workes with which it cannot stand Rom. 11. 6. and 4. 4. and it is bestowed on whom God will Exod. 33. 19. Rom. 9. 15 16. by which grace we are saved through faith God having shewed the exceeding riches of his grace in his goodnesse towards us through Christ Iesus Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse unto eternall life Rom. 5. 21. Therefore the Apostle blesseth the Churches with the grace of our Lord Iesus Christ Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses but grace and truth came by Iesus Christ Ioh. 1. 17. Verse 26. lift up his face this in men signifieth a comfortable and chearefull countenance and cariage Ioh 29. 24. 2 Sam. 2. 22. so here in God towards his people and by face understand as before the light of his face that is his favour as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us and it signifieth the applying and communicating of Gods foresaid grace to mans conscience and seeling as after it is said Thou hast put gladnesse in mine heart c. Psal. 4. 8. Thus the first branch of the blessing in verse 24. implieth the love of the Father the second in verse 25. the grace of the Sonne and this third the communion of the Holy Ghost as the Apostle distinctly expoundeth this blessing in 2 Cor. 13. 14. And by this Spirit all gracious gifts of wisedome knowledge faith prophesie and the like are given to the Church 1 Cor. 12. 8-11 The word face sometime meaneth anger as before is noted and the Hebrew Nasa Lift up is sometime used for taking away as in Exod. 10. 19. and so the Chaldee translateth this here The LORD remove or take away his anger from thee The same exposition the Zohar also giveth of this place that wrath may be taken away and not found in the world and give Hebr. and put or dispose unto thee that is communicate with thee which the Greeke translateth give and in the Scriptures one of these words is used for another as hee hath put thee 1 Kings 10. 9. or he hath given thee 2 Chron. 9. 8. So put glory Ios. 7. 19. that is give glory and to put mercie Esai 47. 6. is to give or communicate the same Peace this word generally signifieth all prosperitie and the perfect injoying of all good things it is opposed to war Eccles. 3. 8. to discord and onmitie Ephes. 2. 14 15. Luke 12. 51. to tumult and confusion 1 Cor. 14. 33. and to all adversitie Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a conclusion of blessings Psal. 29. 11. 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ Eph. 2. 14 15 17. Rom. 5. 1. and enjoyed by the Holy Ghost Rom. 8. 6. 9. 14. 17. And the peace of God which passeth all understanding shall guard our hearts and mindes through Christ Iesus Phil. 4. 7. And the Hebrew Doctors expound this peace to be the kingdome of the house of David R. Nathan in Siphri which is true for when the Angell said Unto you is borne this day in the citie of David a Saviour which is Christ the Lord then the heavenly host sang Glory to God in the highest and on earth peace Luke 2. 11 14. and one part of his name is THE PRINCE OF PEACE Esai 9. 6. Verse 27. And they shall the Priests in all ages such as were meet to serve in the Sanctuary performed this as the other services The Hebrew Canons have here their limitations they say Six things doe let from lifting up the hands to blesse 1 the tongue 2 blemishes 3 transgression 4 yeares 5 wine 6 and uncleannesse of hands The tongue as if they stammer and cannot pronounce the letters aright or lisp c. Blemishes as if they have any blemishes in their face hands or feet as if they have crooked fingers c. Transgression as if a Priest hath killed a man though unawares and though hee have repented for it yet may he not lift up his hands Esai 1. 15. Or if the Priest have served idols c. though he have repented for it he may never lift up hands as it is written in 2 Kings 23. 9. The Priests of the high places came not up to the Altar c. and blessing is as a service Deut. 21. 5. Yeares as a young Priest lifteth not up his hands till he be fully come to his age Wine as if he have drunke a quarter of a Log of wine hee may not lift up his hands till hee hath put away his wine from him Levit. 10. 9. Vncleannesse of hands as a Priest that hath not washed his hands may not lift them up to blesse but he must wash his hands as they use to sanctifie them for service and afterwards hee blesseth Maim treat of Prayer chapt 15. sect 1- -5 put my name or impose my name which the Chaldee expoundeth shall put the blessing of my name and Chazkuni saith the memoriall of my name in every blessing It seemeth to be meant of the Priests gesture that they should lift up their hands towards the people as did Aaron Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them and The name of Iehovah is a strong tower the righteous runneth into it and is safe Prov. 18. 10. So now in Baptisme the name of the Father Sonne and Holy Ghost is put upon us Matth. 28. 19. and they that inhabit Ierusalem which is from above see the face of God and his name 〈◊〉 in their fore-heads Rev. 22. 4. I will blesse them the Greeke addeth I the LORD will blesse them and Ionathan in his Thargū paraphraseth I by my word will blesse them and Chazkuni explaineth it that the Priests should not say we have blessed Israel God here annexeth a promise to this
sin of all sorts inward and outward from all fâ—â—thinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâ—ation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeâ—â— for his service as he did the Priests and Lev 〈…〉 Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it 〈◊〉 cleansing in water The Greeke translateth 〈◊〉 they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ— for the consecration of their service The formeâ— cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine 〈◊〉 mingled with oyle for a drink-offring half an H 〈…〉 of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second 〈◊〉 locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â— Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâ—vites now taken for all the first-born of Israel o 〈…〉 such a sin-offring as the whole congregation sh 〈…〉 Verse 9. the whole or all the congrega 〈…〉 because the thing concerned them all to know and to approve the Levites being now taken 〈…〉 stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and 〈◊〉 make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But â—aving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
〈◊〉 Sol. Iarchi here saith The strength of Moses became feeble as a woman when the holy blessed God shewed him the punishments that he would bring upon them the people for this he said before him If thus kill mee first kill me or killing me that is kill me quite and out of hand the word is doubled for more vehemency and speed see mine evill that is my misery and affliction By seeing evill is meant the feeling or suffering of miserie as to see death is to dye Luke 2. 26. Psal. 89. 49. and as on the contrary to see the salvation of God meaneth the fruition or enjoying thereof Psal. 50. 23. and 91. 16. Compare with this Elijahs speech 1 Kings 19. 4. Verse 16. Gather unto me in Chaldee Gather before me and Thargum Ionathan explaineth it Gather in my name seventy worthy men This is answerable to the number of the seventy soules of the house of Israel which went downe into Egypt Gen. 46. 27. Exod. 1. 5. Deut. 10. 22. and to the 70 Elders which went up unto the Lord at mount Sinai Exod. 24. 1 9. From hence the Hebrewes in their commonwealth continued their chiefes Senate in Ierusalem of 71 Elders as here there were 70 and Moses the Prince So they record in Talmud Bab. in Sanhedrin ch 1. and Maimony in Sanhedrin c. 1. s. 3 4 5 explaineth it thus there was in Israel first a great court or judgement hall in thâ— Sanctuary and that was called the great Synedrion and their number was 71 as it is written Gather to me 70 men c. and Moses was chiefe over them as it is said And let them stand there with thee Numb 11. 16. loe here are 71. The greatest in wisedome among them all they set him for head over them and he was called Nasi the Prince in every place and hee stood in stead of Moses cur Master And they placed the greatest among the 70 next 〈◊〉 the head and he sate on his right hand and was call 〈…〉 Ab beth din the father of the judgement hall A 〈…〉 the residue of the 70 sate before him according 〈◊〉 their eares and according to their dignitie whâ—seever was in wisedome greater than his 〈◊〉 nearer unto the Prince on his left hand And they sate as in the forme of an halfe circle round so that the Prince with the Father of the Court might see them all Moreover they set two Iudgement halls each of 23. Iudges the one at the doore of the Court of the Sanctuary the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. fathers of families or moe they set a lesser Synedrion which sate in the gate of the citie as it is written And establish judgement in the gate Amos 5. 15. And their number was 23 Iudges and the wisest among them was head of them and the residue sate in a round like halfe a circle that hee which was head might see them all If it were a citie which had not 120 men in it they set therein three Iudges for there is no judgement hall of lesse than three that there might be moe or fewer if there hapned to be among them dissention in judgement But every citie which had not in it two wise men the one fit to teach the whole Law and the other skilfull to heare and skilfull to demand and make answer they set no Synedrion therein although it had in it two thousand Israelites c. the officers in Greeke the Scribes and Targum Ionathan addeth in Egypt as if these were such as are mentioned in Exod. 5. 14. and of them Sol. Iarchi also understandeth it What these Officers were after in the common-wealth of Israel is noted on Deut. 16 18. Here it seemeth to be meant of such Elders and Officers as were well knowne and had approved themselves for wisedome and good carriage for which they might with comfort be preferred to this high Senate for they that have ministred well as the Apostle saith purchase to themselves a good degree 1 Tim. 3. 13. Afterwards in Israel about the choise of these chiefe Magistrates it is thus recorded Our wise men have said that from the great Synedrion they sent into all the land of Israel and made diligent inquirie whomsoever they found to be wise and afraid to sinne and meeke c. they made him a judge in his citie And from thence they preferred him to the gate of the mountaine of the house of the Lord and from thence they promoted him to the gate of the Court of the Sanctuary and from thence they advanced him to the great judgement hall Maim in Sanhedrin chap. 2. sect 8. stand there or present themselves there with thee They were to stand before the Tabernacle to present themselves unto God and to receive authoritie from him and with Moses who was to be chiefe over them The Hebrewes from this word with gather a likenesse unto Moses saying They constitute none in the Synedrion but Priests Levites and Israelites whose genealogie is knowne c. as it is said in Num. 11. 16. WITH THEE which are like thee in wisedome religion and genealogie Maim in Sanhedrin ch 2 sect 1. Vers. 17. I will come downe to wit in signe or apparition as the Chaldee translateth I will reveale my selfe and Targum Ionathan addeth I will reveale my selfe in the glory of my Majestie this was in the cloud vers 25. I will take or will separate in Chaldee will increase of the spirit that is on thee meaning the gifts of the Spirit as prophesie vers 25. and other meet for their charge for there are diversities of gifts but the same Spirit 1 Cor. 12. 4. So spirits are named for spirituall gifts 1 Cor. 14. 12. 32. and the Holy Ghost for the gifts of the Holy Ghost Ioh. 7. 39. Act. 19. 2. 6. Thus the spirit of Elijah rested on Elishâ— 2 King 2. 15. when he had the same gifts and power of prophesie miracles c. Neither was Moses spirit hereby diminished for as Sol. Iarchi saith Moses in that houre was like unto the Lamp that was left burning on the Candlesticks in the Sanctuary from which all the other lamps were lighted yet the light thereof was not lessened any whit God shewed hereby that none without gifts of his Spirit are fit for office and government Exo. 18. 21. Deut. 1. 13. Act. 6. 3. The Hebrewes have this rule Any Synedrion King or Governour that shall set up a Iudge for Israel that is not fit and is not wise in the wisdome of the Law and meet to be a Iudge although he be wholly amiable and have in him other good things yet he that setteth him up transgresseth c. Maim in Sanhedrin chap. 3. sect 8. V. 18. Sanctifie in Chaldee prepare your selves so to sanctifie warre is to prepare therefore Ier. 64. 51. 28. It meaneth an holy prepara 〈…〉 o receive the gifts that they desired
forme of â—aâ—h often used of the Lord Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said And thou shalt sweare Iehovah liveth c. Ier. 4. 2. and where hee saith in the Prophet I have sworne by my selfe Esai 45. 25. the Apostle expresseth it with these words I live saith the Lord Rom. 14. 11. And the signe of an oaâ—h was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to 〈◊〉 and say I live for ever Wherefore the oath 〈◊〉 God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 lled with the glorie that is all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord unto his glorie and honour Compare Esai 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of with whose glory all the earth is full Verse 22. my glorie under this all Gods glorious works are comprehended as powers are used for powerfull workes Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes that is miracles miraculous and significant workes ten times hereby may be meant no certaine number but many times as in Gen. 31. 7. Iob. 19. 〈◊〉 so ten is for many in Levit. 26. 26. It may also be taken properly for now they had sinned ten times First at the red sea Exod. 14. 11 12. then in Marah Exod. 15. 23 24. againe in the wildernesse of Sin Exod. 16. 2. then twice about Manna Ex. 16. 20. 27 28. after that at Rephidim Exod. 17. 1 2 3. then by the Calfe at Horeb Ex. 32. at Taberah Num. 11. 1. and againe at Kibroth Hattaavah Num. 11. 4. and now the tenth time by their rebellion in Pharan Verse 23. If they shall see that is as the Greeke translateth it Surely they shall not see This also is an oath whereby God sweareth they shall not see that is not goe in to enioy the land as is explained by David in Psal. 95. 11. I sware in my anger if they shall enter into my rest which the Apostle openeth thus He sware that they should not enter into his rest Hebr. 3. 18. So If a signe be given Marke 8. 12. is more plainly expounded A signe shall not be given Matth. 16. 4. which I sware unto that is which I sware to give unto your fathers Deut. 1. 35. this was the land of Canaan Gen. 12. 5. 7. called the holy land Zach. 2. 12. the land of Iehovah Hos. 9. 3. the land of Immanuel that is of Christ Esai 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ Hebr. 11. 9 10. therefore the keeping of them out of this land figured also the excluding of them and of all unbeleevers out of the kingdome of heaven Heb. 3. 12 19. and 4. 1 2 3 11. Verse 24. spirit in him or with him that is he was guided by another spirit than the ten spies The same is to be understood of Ioshua as appeareth by Num. 32. 12. though not here mentioned This other spirit was the spirit of faith which the Law cannot give Gal. 3. 2. the spirit of adoption of sonnes not of bondage to feare againe Rom. 8. 14 15. by the guidance of this spirit Caleb constantly followed the Lord obtained the promised inheritance he followed me fully Hebr. he fulfilled after me so in Deut. 1. 36. and Ios. 14. 8 9. 14. By this manner of speech is meant a full and constant following and obedience unto the end the contrary whereof was in Solomon of whom it is said he fulfilled not after the LORD as did David his father 1 Kings 11. 6. and in this people of Israel now generally of whom God saith they fulfilled not after me Num. 32. 11. The Greeke translateth it he followed me the Chaldee he fulfilled or accomplished after my feare Chazkuni expoundeth it he hath accomplished the word after me and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee and fulfill that is confirme thy words his seed in Chaldee his sonnes shall possesse it shall inherit it thus both the Greeke Chaldee do interpret it or shall cause to inherit it that is leave it to their posteritie for an inheritance as it is written It shall be thine inheritance and thy childrens for ever Ios. 14. 9. The word is also used in a coÌ„trary meaning to disinherit as before in v. 12. so it may here be traÌ„slated shal disinherit it that is disinherit and drive out the inhabitants of it and seize upon it as in Ios. 8. 7. ye shall disinherit or seise upon the citie and thus it agreeth with Calebs speech If so be the LORD will be with me then I shall disinherit them or drive them out as the LORD said Ios. 14. 12. In this latter sense Sol. Iarchi here expoundeth it drive it out that is they shall drive out the Anakims and people that are therein This promise Moses related unto Caleb and in the name of the Lord he sware unto him for the performance of it Ios. 14. 9. Verse 25. Now Hebr. And. dwelt or dwelleth Heb. sitteth in the valley after in vers 45. they are said to dwell or sit in the mountaine and sitting as it is often put for dwelling so sometime for lying in wait as in Ios. 8. 9. which may be meant here Chazkuni expoundeth this place thus that as the spies were afraid of Amalek Num. 13. 29. so with them the holy blessed God made them afraid And wheras it is here said in the vally and in v. 45. in that mountaine he accordeth them thus that the most of them sate in the valley some few of them in the mountaine those few warred against them and therfore it is written WHICH SATE IN THAT MOVNTAINE to imply that there were of them which sate in another place or it may be they dwelt in the vally and when they heard that the sons of Israel came against them they went up into the mountaine and lay in wait for them there and wee find that sitting sometime meaneth lying in wait as it is written in Psal. 10. 8. He sitteth in the waiting place of the villages tomorrow turne yee The people were now in Kadesh from whence they sent the spies Num. 13. 26. Deu. 1. 19. after this their rebellion and the slaughter following they abode in Kadesh many dayes and then turned and journeyed into the wildernesse by the way of the red sea Deut. 1. 46. and 2. 1. Chazkuni here saith Tomorrow meaneth after this time for loe they abode in Kadesh many dayes before they began to compasse mount Seir and it is like that phrase in Exod. 12. 34. when thy son shall aske thee tomorrow journey you or journey for you which some understand to mean for your good see Gen. 12. 1. the way of the red
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
is passed from death unto life Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lod Rom. 6. 23. Vers. 10. Oboth Of these places and journeyes see Numb 33. where they are reckoned in order for here some are named and other some omitted Vers. 11. before Moab before the Moabites countrey The posteritie of Moab and Ammon the sonnes of Lot Gen. 19. 36. 38. had vanquished the Giants called Emims and Zamzummims which before dwelt in those parts and succeeded them and dwelt in their stead Deut. 2. 10 11 20 〈◊〉 Through the wildernesse along by their coasts did Israel palse but were forbidden to warre with them or with the Edomites Deut. 2. 9. 19 5. Vers. 12. The valley of Zared or the bourne of Zared or Zered which word bourne as also the Hebrew Nachal is both a valley and a river running thorow a valley and so this Zared was a river or brooke also over which Israel passed See Deut. 2. 13. Vers. 14. it is said Hebr. it shall be said The time to come noteth a continued or common saying so he speaketh as of a knowne speech the booke or the narration the rehearsall of the warres of Jehovah what booke this was is uncertaine whether some writing of Israel not now extant or some writing of the Amorites which contained songs and triumphes of their King Sihons victories out of which Moses may cite this testimony as Paul sometime doth out of heathen Poets Act. 17. 28. Tit. 1. 12. Vaheb this is thought by some to be the name of the King of Moab whom Sihon vanquished vers 26. by others to be the name of a place or citie The Greeke Interpreters mistaking * 〈…〉 Z. for †V. which in Hebrew are one like another reade it Zoob and give this sense Therefore it is said in the booke The warre of the Lord hath set on fire or burned Zoob and the brookes of Arnon The Chaldee Paraphrast whom others also follow taketh it for no proper name but expoundeth it thus The warres that the Lord did at the red Sea and the mightie workes at the brookes of Arnon in a whirle-wind o◠〈◊〉 〈◊〉 tempest understand the Lord by the 〈◊〉 of Sihon against Moab hath consumed 〈◊〉 iâ— a whirle-wind or with a tempest So warres 〈◊〉 often set forth by the similitudes of fire tempest 〈◊〉 winds and the like as I will kindle a fire 〈◊〉 thâ— wall of Rabah and it shall devoure the pa 〈…〉 thereof with shouting in the day of battell with 〈…〉 pest in the day of the whirle-wind Aâ—â—◠〈◊〉 14 and Thou shalt be visited of the Lord of hâ—sts with thunder c. with whirle-wind and teâ—pest and the flame of devouring fire Esay 29. 6. and againe The Lord will come with fire and with his chariots like a whirle-wind Esay 66. 15. So in Naâ—um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it The war of the Lord hath set Zoob on fire Some take the Hebrew Suphah which usually signifieth whirle-wind or storme to be here the name of a place the same that is called Suph in Deut. 1. 1. which also is the name of the redsea as is noted on Exod. 10. 19. so the Chaldee interpreteth it the red sea and the brookes or the bournes of Arnon to wit the Lord hath consumed or as in vers 28. the flame hath consumed the bournes of Arnon It may also be expounded The Lord warred with Vaheb in a whirle-wind and with the brookes of Arnon Moses intendeth by this testimony to shew how the Israelites had right to this countrey for it being sometimes Moabs land with whom Israel might not meddle Deut. 2. 9. the Lord had before Israels comming â—â—â—rred up the spirit of Sihon King of the Amorites to sight against the King of Moab and to take this pâ—rt of his country from him as is after mentioned Num. 21. 28 29. Then Israel comming and being commanded of God to warre against the Amorites Deut. 2. 24. tooke it againe out of Sihons hand and so became lawfull possessour of this land by conquest This right Iephthah defended for Israel when after many yeares the Ammonites brethren 〈◊〉 〈…〉 ab required these lands to be restored again see the story in Judg. 11. 12 13. 27. For the Moaâ—â—â—eâ— and Ammonites were neighbours and Chaz 〈…〉 eth on Numb 21. 23. that as Sihon had taken the land of Moab on the South-side from Iordan 〈◊〉 the river Arnon so he had taken on the Northsid◠〈◊〉 land of the sons of Ammon unto Jabok and for thâ—◠〈◊〉 it was lawfull for Israel to possesse it 〈◊〉 〈◊〉 is that which our Doctors have said Moab 〈◊〉 Aâ—â—mon were purified by Sihon Vers. 15. And the streame or the shedding the 〈…〉 usion of the brookes This verse seemeth to be a continuance of the former testimony out of the 〈◊〉 of the warres of Jehovah to shew the limits 〈◊〉 â—ounds of this country which Sihon had won 〈◊〉 〈◊〉 it was distinguished from Moabs land 〈◊〉 a citie of Moab vers 28. called in Greeke Er. leaneth upon the border that is as the Greeke explaineth it lieth by or is adjoyned to the â—â—â—ders of Moab Vers. 16. From thence to Beer or to the Well â—or 〈◊〉 Beer signifieth and the Greeke translateth it front thence the Well or pit Some understand here from thence they journeyed to Beer the Chaldee Paraphrast expoundeth it from thence was given unto them the Well Of this Beer there is no mention among the journeyes of the people in Num. 33. I will give them water The Greeke addeth water to drinke The Lord who before had suffered the people to thirst and gave them water when they murmured against him Exod. 17. Numb 20. doth now of his grace give them a Well of water when they murmured not to teach them to depend upon him by faith for they that seeke the Lord shall not want any good thing Psal. 34. 10. Wherefore the people were to be assembled that all might behold the goodnesse of God and sing his praise And this water of the Well had also a like spirituall signification as the waters of the Rocke for as the Rocke was Christ 1 Cor. 10. 4. so the Well figured him who is the fountaine of the gardens the Well of living waters Song 4. 15. and the waters signified the Spirit which they that beleeve on him shall receive Iohn 7. 38 39. Esay 44. 3. of which water whosoever drinketh shall never thirst but the water that Christ shall give him shall be in him a well of water springing up into everlasting life Iohn 4. 14. This grace he promised of old to his people saying The poore and needie seeke water and there is none their tongue faileth for thirst I Iehovah will heare them I the God of Israel will not forsake them I will open rivers in high places and fountaines in the midst of the
and Daniel was afraid and fell on his face and was in a deepe sleepe on his face toward the ground Dan. 8. 17 18. and Iohn fell at his feet as dead Rev. 1. 17. and Ezekiel fell on his face Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men they are said to fall or lye downe as did Saul 1 Sam. 19. 24. And in this place of Balaam the Chaldee translateth it lying downe the Greeke in a sleepe so after in vers 16. eyes uncovered or unvailed to wit to see the vision as the Chaldee saith and it was revealed unto him Vers. 5. How goodly or how good which word implieth profit pleasure beauty joy delight c. See the Notes on Gen. 1. 4. thy tents in Greek thy houses or dwellings but tents are a moveable habitation fitting the people of God in this world Hebr. 11. 9. and a warlike life Ier. 6. 3. Afterward the Church is called the tents of Iakob Mal. 2. 12 and the tents of Iudah Zach. 12. 7. And lakob their fâ—ther is noted to have dwelled in tents Gen. 25. 27. Moreover when this people were seated in Canaan their dwelling places were called their Tents 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church not only then present but throughout all ages thy tabernacles or thy habitacles dwelling places which have their name of vicinitie or neerenesse together This therefore noteth the communion of the Church with Christ and one with another and is by Targum Ionathan expounded the Tabernacle of the congregation which is set among you and your tabernacles which are round about it O house of Israel O Israel that is O Israelites The Church is named after their father Iakob and Israel Iakob is their name in respect of their owne infirmitie whereupon it is said Feare not thou worme Iakob Esay 41. 14. and by whom shall Iakob arise for he is small Amos 7. 2. 5. but Israel is the name of their power and prevailing with God and men See the Annotations on Gen. 32. 28. Vers. 6. spred forth or stretched out implying both length and bredth and large extent of Israels habitations compared therefore to valleyes or bournes which are long large pleasant to behold and watered with rivers whereby they are fruitfull as Song 6. 11. as Gardens which are inclosed set with pleasant and wholesome plants and by rivers are made alwaies fresh greene and fruitfull Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits Song 4. 12. 16. Esay 61. 11. by the river in Greeke by rivers whereby the gardens are made greene and fruitfull without which they wither Therefore when God threatneth judgement to Israel he saith ye shall be as a garden that hath no water Esay 1. â—0 and promising mercy he saith Thou shalt be like a watered garden Esay 58. 11. Hereby was signified that river of God full of water Psal. 65. 9. the river the streames whereof make glad the citie of God Psal 46. 4. even the Word and Spirit of the Lord which refresheth and comforteth his people as it is written Their soule shall be as a watered garden and they shall not sorrow any more at all Ier. 31. 12. Lign-aloes-trees or as some thinke Santalltrees in Hebrew Ahalim which hath affinity with the â—ame of Aloes derived of it The Greeke translateth it Tents but the Chaldee Spices The Ligâ— aloes is a tree growing in Arabia and India which giveth a sweet odour and is like the Thyine wood mentioned in Revel 18. 12. and is here used to signifie the good fame of the Church and report of her graces which is as a sweet smell Ieâ—â—â—â—â— hath planted this signifieth the excellencie of this tree above others and the growth in the n 〈…〉 ll place where it best prospereth so the Cedars are said to be planted by him in Psal. 104. 16. and he is the Planter of his Church Ier. 2. 21. 〈◊〉 by the waters The Cedar is one of the goodliâ—st trees for talnesse bignesse strength and durance with the timber of it the Temple was built 1 King 6. 9 10. by the waters it best flourisheth and signifieth the glory of the kingdome of Israel as it is written of the kingdome of Assyria Behold the Assyrian was a Cedar in 〈…〉 non with faire branches and with a shadowing shrend of an high stature c. The waters made him great the deepe â—et him up on high with her rivers running reâ—â—â—d about his plants c. Ezek 31. 3 4. See also Psal. 1. 3. Vers. 7. Hee shall poure waters or water shall flow out of his buckets speaking of Israel This parable is translated by the Greeke Interpreters thus There shall come forth a man out of his seed and shall have dominion over many nations and his kingdome shall be higher than Gog and his kingdome shall be increased And by the Chaldee Paraphrast thus There shall grow up a King which shall be anoiâ—ted of his sonnes and shall have dominion over many peoples and his King shall be mightier than Agâ—g and his kingdome shall be exalted And Targum Ionathan expoundeth it to the like effect and the exposition accordeth with other Scriptures which speake of the propagation of children by the similitude of waters fountaines eisternes and the like as Heare yee this O house of Iâ—kob c. which are come forth out of the waters of Iudah Esay 48. 1. and yee of the fountaine of Israel Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage saith Drinke waters out of thine owne cisterne and running waters out of thine owne well Let thy fountaines be dispersed abroad and rivers of waters in the streets Let them be onely thine owne c. Prov. 5. 15. 18. And againe speaking of the harlot he saith Stollen waters are sweet Prov. 9. 17. Thus Balaam prophesieth here of Israels great increase and of the glorie of their kingdome in David and Solomon but chiefly in Christ. Otherwise by waters may be understood the Word and Spirit of God as Ioh. 3 5. and 4. 10. and 7. 38 39. which should plentifully be poured out in the Church that they might with joy draw water out of the wells of salvation as Esay 12. 3. his seed in many waters this seed may be understood as before of children and many waters of many peoples as in Revel 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne sowen in watry moist and fruitfull places to bring forth much increase as Blessed are yee that sow beside all waters that send forth thither the sect of the Oxe and the Asse Esay 32. 20. higher than Agag the King of the Amalekites whom Saul the King of Israel subdued 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek as Pharaoh was to all the Kings of Aegypt
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
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
divide into three because the land was much more long than broad therefore the cities of refuge were in three places equally distant and so commodious for men to flee unto Vers. 4. the case Heb◠the word in Greeke the ordinance of the man-slayer or murderer and live or that he may live From these words the Hebrew Doctors teach that a Scholer exiled to the cities of refuge his Master also goeth with him as it is written AND LIVE But the life of them that love and seeke after wisdome is without the doctrine of the Law counted as death And so the Master that is exiled his schoole goeth with him c. Maim treat of Murder chap. 7. sect 1. smiteth meaning to death as the Chaldee translateth killeth So he smote 2 King 14. 5. is expounded he killed in 2 Chron. 25. 3. unwittingly or ignorantly unawares Heb. without knowledge the Greke saith unwillingly hated him not for hee that was his enemie though hee killed him unawares might not have the benefit of the citie of refuge as is noted on Numb 35. 20. And who is he that hateth He that for enmitie sake speaketh not unto him for three dayes Maim treat of Murder chap. 6. sect 10. in time past Hebr. and Greeke from yesterday and the third day so in vers 6. Vers. 5. As when he commeth or And he that shall come and thus the Greeke translateth it a wood or forrest This is a similitude for all like places and cases but hence the Hebrewes gather Who so commeth into a mans yard without his leavs of the man of that house kill him by errour he is free from being exiled into the cities of refuge for it is said INTO A WOOD. What is that wood A place which the slaine person hath libertie to come into And so all other the like Maim treat of Murder chap. 6. sect 11. the wood that is the helve of the 〈◊〉 findeth that is hitteth or lighteth upon and live within his citie of refuge where hee must abide untill the death of the high Priest Num. 35. 25. See the annotations there Vers. 6. avenger or neare kinsman who is by dutie to avenge see the notes on Num. 35 12. 〈◊〉 heart is hot inflamed with anger griefe and desire of revenge in such heat of minde the affections of men are overcaried to speake or doe that which is not meet So in Psal. 39. 4. Mine heart was 〈◊〉 within me because or as the Greeke translateth if the way belong Hebr. much in soule or in life that is mortally deadly which the Greeke translateth smite his soule and for smite the Chaldee saith kill So in vers 11. judgement that is guilt as the Chaldee explaines it that is hee was not worthy of death O◠judgement that is sentence of death by the Magistrate Vers. 8. all the land from the river of Egypt unto the great river the river Euphrates Gen. 15. 18. Verse 9. this commandement in Greeke these commandements This condition being legall and unpossible for man to fulfill had not therefore the accomplishment outwardly for the inlarging of their coast or for adding of three cities moe for ought that is knowne either by the Scriptures or Iewish records and is therefore to be referred unto Christ spiritually The Iewes themselves referre it unto Christs dayes but carnally as after followeth in his wayes the Greeke addeth in all his wayes the Chaldee in the wayes that are right before him adde three cities of this the Hebrewes say In the dayes of the King Christ they shall adde three other cities unto these sin Deut. 19. 9. And whence shall they adde them Of the cities of the Kenizites and the Kenites and the Kadmonites concerning whom a covenant was made with Abraham our father Gen. 15. 18 19. and hitherto they have not beene subdued and of them it is said in the Law If the Lord thy God inlarge thy coast Maim treat of Murder chap. 8. sect 4. And in another place the same man saith in treat of Kings chap. 11. sect 2. Of the cities of refuge he saith If the Lord thy God shall inlarge thy coast then thou shalt adde three cities moe c. But this thing hath never beene done and the holy blessed God hath not commanded it in vaine But the Law is not in vaine though it bee not literally fulfilled in all the precepts For what the Law could not doe in that it was weake through the flesh God hath done sending his owne Son c. Rom. 8. 3. by him wee have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 18. Vers. 10. That innocent bloud be not or as the Greeke translateth And innocent bloud shall not be shed meaning the bloud of the unwilling man-slayer who is not worthy of death v. 6. and blouds be that is the guilt of bloudshed as the Chaldee expoundeth it the guilt of the judgement of murder The Greeke translateth and there shall not bee in thee a man guiltie of bloud Vers. 11. smite him in soule Greeke smite his soule that is as the Chaldee saith kill him as vers 6. Vers. 12. the Elders in Greeke the Senate thence from the citie of refuge yea or from the Altar of the Lord Exod. 21. 14. for a man that doth violence to the bloud of any person shall flee to the pi◠let no man stay him Prov. 28. 17. See more in the annotations on Num. 35. Vers. 13. put away innocent bloud that is as the Chaldee explaineth it him that shed innocent bloud and it shall goe well or that it may bee well with thee or and good shall be unto thee Vers. 14. limit or bound border land-marke whereby every mans inheritance in the land was limited A sinne great in all places Iob 24. 2. but greatest in the land of Israel Gods holy limit or border Psal. 78. 54. which was parted by lot of the Lord Num. 26. 53. 56. and figured the spirituall inheritance which the Saints have in the Church all the limits whereof are of pleasant stones Esay 54. 12. and whereof Canaan was a type as is noted on Gen. 12. 5. Therefore among the curses pronounced against the breakers of the Law this is the third Cursed bee he that removeth his neighbours land-marke or limit and all the people shall say Amen Deut. 27. 17. the first fathers Eleazar the Priest Iosua the son of Nun and the heads of the fathers of the tribes of the sonnes of Israel Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said Remove not the ancient limit which thy fathers have set and so the Greeke translateth here the limits which thy fathers have set in Chaldee the ancients in the land of Israel the holy land Zach. 2. 12. the Lords land Hos. 9. 3. where this sinne was sacrilegious The Hebrewes say Hee that removeth his neighbours land-marke and taketh of his neighbours limit into his owne
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
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
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
a bullocke of the second yeere Exod. 29. 1. Calling for praying Gen. 12. 8. Campe of Israel described Num. 2. Burning of some sacrifices without the Campe what it signified Levit. 4. 12. Ierusalem answerable to the Campe of Israel Num. 2. 27. Canaan Chams sonne cursed Gen. 9. 25. Canaanites with their brethren to be rooted out Exod. 22. 20. Deut. 7. 1. Canaans land described Genes 12. 5. Deut. 8. 7 c. and 11. 10 11 12. The Canaanites smite Israel Numb 14. 45. and 21. 1. The borders of the land of Canaan which Israel should inherit Num. 34. Candlesticke in the Tabernacle Exod. 25. 31 c. the order of trimming the lamps thereof daily Exod. 27. 21. The captive woman how to be used Deut. 21. 10. c. Captivity for captives Numb 21. 1. Deut. 32. 42. Carkasses and torne things might not be eaten Levit 17. 15. Chaldees Gen. 11. 28. Change of garments Gen. 45. 22. Charming forbidden Deut. 18. 11. Chebron a Citie called Kirjath Arba Gen. 13. 18. and 23. 2. Cherubims Gen. 3. 24. Exod. 25. 18. The Church or Congregation of Israel who might and might not enter into it Deut. 23. 1 2 c. Chusing for loving Gen. 6. 2. Cinamon Exod. 30. 23. Circumcising what it was Gen. 17. 10. Circumcising the heart Deut. 30. 6. A Citie revolting to Idols to be destroyed Deut. 13. 12 c. Cleaving to the Lord what it meaneth Deu. 10. 20. Clouds signifie troubles Gen. 9. 14. Cloud a token of Gods presence Exod. 40. 34. 38. The Cloud conducting the Israelites Num. 9. 17 c. Commanding how used Gen. 50. 16. Lev. 25. 21. Commandements imply also forbiddings Deut. 2. 37. and 4. 23. Compassing for honour Gen. 37. 7. Conceiving of child Gen. 4. 1. Concubine what it meaneth Gen. 22. 23. The Congregations offering for their sinne Levit. 4. 13 c. Consecration of the Priests with the rites thereof Exod. 29. Lev. 8. Continuall or daily sacrifice Exod. 29. 42. Corners of the field to be left for the poore Levit. 19. 9. Corners of the head and beard not to be marred Lev. 19. 27. Corrupting for sinning especially idolatry Gen. 6. 11. for destroying Gen. 6. 13. Covenant Gen. 6. 18. The covenant of the Law at mount Sinai Exod. 19 c. The renewing of the Covenant before Moses death Deut. 29. 10 c. Covering mercy-seat what it signified Ex. 25. 17. Coveting forbidden Exod. 20. 17. Court of Gods Tabernacle Exod. 27. 9. and 40. 33. Create what it meaneth Gen. 1. 1. Cubit what measure it is Gen. 6. 15. Cunning workman Exod. 26. 1. Cursing what it meaneth Gen. 3. 14. and 4. 11. and 12. 3. Curses pronounced upon the transgressors of the Law Deut. 27. Cush father of Ethiopians Gen. 2. 13. and 10. 6. Cutting of a covenant for making Gen. 15. 18. Cutting off Gen. 17. 14. Lev. 20. 3. Cutting of the sacrifices into peeces and what it signified Lev. 1. 6. Cutting in the flesh may not be made for the dead Lev. 19. 28. Deut. 14. 1. D DAmascus Gen. 14. 15. The Dam and the young may not be taken together Deut. 22. 6. Dan a place called Leshem Gen. 14. 14. Dan sonne of Iaakob Gen. 30. Darknesse Gen. 1. 2. Darke for not seene Exo. 9. 32. Daughters for women Gen. 30. 13. for branches Genes 49. 22. for townes or villages Numb 21. 25. Day Gen. 1. 5. Day for time Deut. 27. 2. Daies for a yeere Gen. 4. 3. Exod. 13. 10. or an exact time Gen. 29. 14. The eighth day mysticall Gen. 17. 12. The third day mysticall Gen. 22. 4. Exod. 19. 11. The Deafe not to be cursed Lev. 19. 14. Desireable i. precious c. Gen. 27. 15. Devils were sacrificed unto by the Iewes Lev. 17. 7. Deut. 32. 17. Devoted things Lev. 27. 28 29. Dew a blessing Gen. 27. 28. Exod. 16. 3. a figure of heavenly doctrine Deut. 32. 2. Diviners and divination forbidden Deuteronom Dying what it implieth Gen. 2. 17. Of the foure deaths that malefactors were put unto in Israel Exod. 21. 12. No atonement for the dead Num. 16. 48. Asking of the dead forbidden Deut. 18. 11. Of Divorce Deut. 24. 1. the copie of the Bill of divorce Ibidem Doe for labour or worke Exod. 5. 9. Doe for sacrifice Exod. 10. 25. Doe for observe Exod. 34. 22. Doings of Egypt and Canaan may not be followed Lev. 18. 3. Doore of the Tabernacle what it signified Le. 1. 3. Doore of the Tabernacle for all the Court-yard Levit. 8. 3. Writing the Law on the Doore-posts Deut. 6. 9. Dragon Tanin Exod. 7. 9. Dreames of what sort and esteeme they were Gen. 20. 3. and 37. 5. Drinke largely or drunken how used sometime Gen. 43. 34. Dukes Genes 36. 15. Dust for innumerable Gen. 13. 16. and 28. 14. for base and vile Gen. 18. 27. Dwelling for sojourning Exod. 2. 15. and 12. 40. E EAgles wings a similitude of Gods government of Israel Exod. 19. 4. The similitude of an Eagle more fully expressed Deut. 32. 11. Earth what and whereof named Gen. 1. 10. Earth for the inhabitants of it Gen. 11. 1. East-winde Exod. 10. 13. and 14. 21. Eat for consume Gen. 31. 40. Deut. 7. 16. Edom why so named Genes 25. 30. hee denieth Israel passage thorow his land Numb 20. 18 c. Israel might not warre with Edom Deut. 2. 4 5 c. nor abhorre an Edomite Deut. 23. 7. Eden a country Gen. 2. 8. Egypt for the land of Egypt or Mizraim Genes 12. 10. Eizop or byssope Exod. 12. 22. Elder Hebr. greater Gen. 10. 21. and 27. 1. Elders for chiefe officers Gen. 50. 7. Exod. 3. 16. Seventy Elders assistance to Moses Numb 11. 16 c. The Elders prophesie Num. 11. 25. Embroiderer Exod. 26. 36. Ensignes of the tribes Num. 2. 2. Ephah a measure or bushell Exod. 16. 36. Ephod a Priests garment Exod. 28. 6. Ephraim why so named Gen. 41. 52. Esau why so called Genes 25. 25. he is surnamed Edom Ibid. ver 30. Estimation or valuation of persons at their severall ages how much it was Lev. 27. 3 c. Evening and Morning put for the whole day Gen. 1. 5. Evening for latter times Gen. 49. 27. The two evenings Exod. 12. 6. Vncleannesse till the evening what it signified Lev. 11. 24. Ever for till the yeere of Iubilee Exod. 21. 6. Every one Gen. 15. 10. Evill for affliction or sinne causing it Exod. 10. 10. for displeasing Gen. 28. 8. and 48. 17. Evites Gen. 10. 17. Eunuch what it signifieth Gen. 37. 36. Euphrates a river Gen. 2. 14. Eye for the whole face Exod. 10. 5. Setting the eye on one what it meaneth Genes 44. 21. An evill eye what it meaneth Deut. 15. 9. F FAce for the upmost part of a thing Genes 1. 2. Face of God what it meaneth Gen. 4. 16. Exo. 33. 20. Setting of the face what it signifieth Gen. 31. 21. Face for anger Gen. 32. 20. To accept the face what it is Gen. 19. 21.
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he
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 Siâ—n 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
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body of
Gen. 17. 16. Vers. 18. I will make memorie will mention and make to be remembred The inditer of this Psalme speaketh this to Christ and of his eternall kingdome and glory shall confesse thee shall celebrate or praise thee The Hebrew is Iehodu of it Iehudah had his name Gen. 29. 35. from which name his blessing was derived thou art Iudah thy brethren Iodu shall confesse thee Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe Iudah Revel 5. 5. and aye or and to perpetuitie PSAL. XLVI The confidence which the Church hath in God 5 The river that maketh glad the citie of God 6 His presence and helpe from enemies 9 An exhortation to behold his workes To the master of the musicke to the sons of Korach upon Alamoth a song GOd will be to us an hopefull shelter and a strength a helpe in distresses we shall find very great Therefore we will not feare though the earth change and though the mountaines be moved into the heart of the seas Though the waters thereof make a noise be muddy though the mountaines quake for the haughtinesse therof Selah A river the streames thereof shal make glad the citie of God the holy the dwelling places of the most high God in the mids of it it shall not be moved God will helpe it at the looking forth of the morning The nations made a noise the Kingdomes were moved he gave his voice the earth melted Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Come on behold the workes of Iehovah who putteth wondrous desolations in the earth He maketh warres to cease unto the utmost end of of the earth he breaketh the bow and cutteth the speare the charriots he burneth in fire Surcease and know that I am God I will be exalted in the nations I will be exalted in the earth Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Annotations ON Alamoth This seemeth to be some musicall instrument or tune 1 Chron. 15. 20. 〈◊〉 We may call it Uirginals or Virgin tunes having high and shrill voyces or notes for Alamoth signifieth also Virgins Song 1. 2. The originall word Alam signifieth Hid whereupon the Greeke translateth it here kruphioon hidden ones or hid things And the Chaldee after mention of the sonnes of Korah addeth by their hand was it spoken in prophesie at what time their father was hidden from them but they were delivered and said this song If it be not referred to the musicke it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Vers. 2. we shall find to wit an helpe or in distresses that we shall find as in Ps. 116. 3. distresse and sorrow I did find that is did feele or fall into And thus the Greeke saith here in tribulations that have found us vehemently Or we may translate it hee is found that is God is present at hand as in Gen. 19. 15. thy daughters which are found that is which are present very great or very mightie vehement Vers. 3. though the earth or when the earth change to wit her place By the changing of the earth and removing of the mounts are often meant the alteration of states and polities Hag. 2. 22 23. Revel 6. 14. Ier. 51. 25. hart of the seas that is the middest or deepest bottomes of them as the Chaldee expoundeth it the gulfe of the great sea The like phrase is in Exod. 15. 8. Io◠2. 3. Prov. 23. 34. Vers. 4. be muddy or cast up mud that is rage or be troubled as the Greeke translateth it Waters are peoples Rev. 17. 15. Ier. 47. 2. and their restlesse stirre is likened to the seas that cast up mire and dirt and foame out their own shame Isa. 57. 20. Iude verse 13. for the haughtinesse the proud swelling rage and surges Vers. 5. A river the streames thereof or There is a flood whose riverets or streames In the earthly Ierusalem this may be meant of the river Kidron 2 Sam. 15. 23. Iob 18. 1. and the streames or lesser rivers of Gibon and Shiloah 2 Chron. 32. 4 30. Isa. 8. 6. In the heavenly Ierusalem there is a pure river of the water of life proceeding out of the throne of God and of the Lambe Rev. 22. 1. Ezek 47. 1. c. See also Ioel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples so here the Chaldee paraphraseth peoples as flouds the streams of them shal come make glad the citie of God and shall pray in the house of the Sanctuary of the Lord in the tabernacles of the most high the citie of God that is Ierusalem called also the citie of the great King Psal. 48. 3. the citie of Iehovah Isa. 60. 14. the holy citie Esay 52. 1. Matth. 4. 5 the holy meaning the holy place Sion or the Sanctuary there dwelling places or habitacles see Psal. 43. 3. Esay 4. 5. Vers. 6. at the looking forth of the morning that is as the Greeke explaineth it very early when the morning peereth or sheweth the face The like phrase is in Exod. 14. 27. Iudg. 19. 26. and so of the looking forth of the evening Gen. 24. 63. Deut. 23. 11. Vers. 7. gave his voice that is spake aloud or thundred See Psal. 18. 14. or gave with his voice but the word with or in seemeth to be superfluous in the Hebrew as else-where Ier. 12. 8. Psal. 68. 34. So to seeke in Iehovah 2 Chron. 34. 26. is to seeke Iehovah 2. King 22. 18. The Chaldee referreth it to Gods voice on mount Sinai whe◠the gave the Law to his people the nations were troubled the kingdomes trembled melted that is was dismaied with feare So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9. 5 13. Ios. 2. 9. Vers. 10. chariots or round shields as both the Greeke and Chaldee Paraphrast here taketh it but else-where it is not to found but for wagons very often Vers. 11. Surcease or Leave off see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars PSAL. XLVII The nations are exhorted cheerefully to entertaine the kingdome of Christ. To the Master of the Musicke to the sonnes of Korach a Psalme ALl peoples clap ye hands shout triumphantly to God with voice of shrilling For Iehovah is high fearfull a great King over all the earth Hee hath subdued peoples under us and nations under our feet He hath chosen for us our inheritance the high excellencie of Iakob whom hee loveth Selah God is gone up with triumph Iehovah with voice of trumpet Sing Psalme to God sing Psalme sing Psalme to our King sing Psalme For God is King of all the earth sing an instructing Psalme God reigneth over the heathens God sitteth on the throne of his holinesse The bounteous Princes of the peoples are gathered the people of the God of Abraham for the shields of the earth
The Watchmen or The Keepers Warders These signifie the officers or Ministers of the Church and Citie of God for the Priests and Leviâ—es kept of old the watch for charge of the Lord Numb 3. 7. 8. So in Esay 62. 6 it is said I have set watchmen upon thy wals 〈◊〉 Ierusalem which shall never hold their peace day nor night c. found me It is not said thee sought thâ—m but they found her which phrase signifieth diligence rather on their part and 〈◊〉 thing unlooked for on hers So God is said to find his people in the wildernesse Deut. 32. 10. and afflictions doe find men as Psal. 116. 3. and 18. And this accordeth with the Watch-mens dutie to find out such as wander about the city in the nights After shee spâ—aketh of the like and more that the Watchmen found her and smoâ—e her c. Song 5. 7. Saw ye him She inquireth of them for Christ but here is no mention of any thing they said to her before nor of any answer they gave to her demand after It is problable by this their silence and her words following that they told her no tidings of her beloved Whether the fault were in them that they were such as are spoken of in Esa. 56. 10. blind watchmen dumbe dogs that could not barke or in her selfe that could not by the doctrine of the Ministers apprehend apply Christ unto her conscience and comfort Ver. 4. but a little or a very little meaning either time or distance of place passed from them so she stayed not with them because her beloved was not among them but continued seeking otherwhere For neither the society of brethren or Church or Ministers can comfort the afflicted conscience unlesse Christ himself be apprehended by faith but I found or untill I found here after much seeking without fainting or discouragement when meanes faile she findeth Christ to the Comfort of her conscience Thus the promise is fulfilled Seeke and yee shall find Mat. 7. 7. not let him goe or not leave him shewing herein Iakobs faith when he wrastled with the Angel Gen. 32. 26. I will not let thee go except thou blesse me This is done when the doctrines promises of the Gospel are by faith retained as it is said Take fast hold of instruction let her not goe Pro. 4. 13. my mothers house Hereby any chiefe City Politie or solemne place of assembly is signified 2 Sam. 20. 19. Esay 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Ierusalem which is above the mother of us all which is figured by Sarah the Freewoman and signifieth the new Testament or covenant of Grace Gal. 4. 24. 26. The house and chamber wherein she conceiveth us by the preaching of the Gospell is outwardly the Church 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth Rom. 10. 16. Gal. 4. 19. Thus by the Spirit she getteth unto her selfe more constant assurance of her election and salvation by Christ and by his presence through his Word Ordinances her state Church politie is set up and stablished So after in Song 8. 2. Vers. 5. I adjure you c. She having obtained Christ againe with constant purpose of heart to retaine him reneweth her contestation and charge of sanctification of life such as becommeth the Gospell and of patient suffering adversitie for his name that Christ bee not provoked by â—inne to leave his people For as Moses said unto Israel If ye turne away from after him hee will yet againe leave them in the wildernesse and yee shall destroy all this people Num. 32. 15. See the annotations on Song 2. 7. where this charge was first given in these same words Ver. 6. Who is this this woman speaking of the Church by the example of Israel who went up froÌ„ the wildernesse unto Canaan the promised inheritance Num. 10. 33. c. This seemeth to imply a new company oâ— state of a Church rising up in the world or it is the speech of strangers admiring the glory of the Spouse of Christ who was seene before of Christ by her faith and is now beholden of others by her order the two things most respected in the Church of God Collossians 2. 5. in which she marcheth through the widernesse of this world towards her heavenly rest So when Christ came riding into Ierusalem all the Citie was moved saying Who is this Mat. 21. 10. commeth up or ascendeth as the going into Aegypt is called a descending or going downe Genesis 42. 2. and 46. 3. 4. so the going out from thence is called ascending or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life is above to the wise that he may depart from hell beneath Pro. 15. 24. from the wildernesse the wildernesse of the land of Aegypt was a figure of the world as the Prophet teacheth us when he mentioneth the wildernesse of peoples Ezek. 20. 35. 36. So Christians are not of the world but he hath chosen them out of the world Ioh. 15. 19. pillars of smoake or vapours of smoake as the Holy Ghost translateth it in Greeke Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees such as the stature of the Church is likened unto in Song 7. 7. which are upright and tall like pillars and smoky vapours mounting upright are so called by similitude The Spouse of Christ is here likened to pillars of smoake because her journey tendeth right upward to heaven moved by the fire of Gods spirit And whereas in Ioel 2. 30. and Act. 2. 19. blood and fire and pillars of smoake are signes of Gods wrath against the contemners of his word and Church and smoke in the Scriptures is usually a signe of anger here also the like may bee implyed Againe as smoake is darke and hindereth from seeing and the cloudy pillar was darke to the Aegyptians Exo. 14. 20. so is the Church and glory thereof obscure unto the world by reason of her afflictions in this life which were resembled unto Abraham by a smoaking oven Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church who as a spirituall sacrifice ascendeth upto God on the Altar Christ by the fire of the spirit resolving the earthly matter to ashes remaining beneath and the other unto smoake mounting up unto God perfumed or becensed with Myrrh the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth betweene 〈◊〉 bâ—â—sts Song 1. â—3 whose death was like myrrh biâ—ter in tast lot of sweet smell with this she was perfumed by knowing him and the power of his resurrection the fellowship of his suffrings being made conformable unto his death Phil. 3. 10. And with the odour of this incense she is comforted according to the Proverbe Ointment and perfume rejoyce the heart Prov. 27. 9. and frankincense Myrrh was used in the holy anointing oile and frankincense in the
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
14. which may also be meant here seeing after her haire is likened to purple and these were colours worne of Princes and great personages and so meet for this Princes daughter verse 1. and for the attire of her head on which she weareth the hope of salvation through the blood of Christ which these colours also prefigured for an helmet 1 Thes. 5. 8. hayre The originall word dallath is no where used for hayre but in this one place as the Greek also interpreteth it properly it signifieth slendernesse or tenuitie and so meaneth small and slender hayre Some take it for a small lace or head band wherewith the attire of the head was tyed This her hayre-like purple denoteth her cogitations and purposes to bee holy heavenly and as dyed in the blood of Christ. The Chaldee paraphrase applyeth the head here spoken of to the King the chiefe Governour in Israel and the slender hayre to the poore of the people which should bee clad in purple as was Daniel Mordecai c. See the notes on Song 4. 1. where the Spouses hayre was likened to a flocke of goats that description differing from this seemeth to imply a variety of estate for Gods people are not alwaies of like condition in this world though ever glorious in his eyes the King is bound in the galleries By the King in this Song is meant Solomon that is Christ. Reâ—atim which the Greeke here likewise translateth galleries is in Genesis 30. 38. 41. and Exod. 2. 16. gutters wherein waters runne for the flocke to drinke unto which some thinke this place hath reference but in Song 1. 17. rahitim are galleries that runne along the house sides and so it seemeth to meane here To bee bound in the galleries is to have a fixed habitation in the house of his Church where the King is retained and as it were tyed with the bands of love towards his Spouse so excellent in all her parts that now is fulfilled that which is elsewhere said unto her The King will covet thy beauty Psalme 45. 12. and that which is spoken of the lewd woman her hands are as bands Eccles. 7. 26. may have use here of the chast woman that her graces are such as doe not onely delight the King but hold him fast bound unto her in the bands of spirituall wedlocke no more to leave her but to abide with her for ever For so he hath promised I will betroth thee unto mee for ever Hosea 2. 19. the Lord delighteth in thee and thy land shall be maried Esay 62. 4. my servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for ever more and the name of the City from that day shall bee The Lord is there Ezek. 37. 25. 26. and 48. 35. The throne of God and of the Lambe shall be in it and his servants shall serve him and they shall reigne for ever and ever Rev. 22. 3. 5. Vers. 6. and how pleasant This admiration of her beauty and pleasantnesse in all her parts cariage and administration sheweth the reason of the former speech why the King was bound in the galleries for that he was delighted and as it were ravished with her heavenly graces as before in Son 4. 9. 10. And as shee admired Christ for his fairenesse and pleasantnesse so now she is magnified for the like see the notes on Song 1. 15. 16. O love that is ô thou that art dearely loved thus they call her to signifie Christs great affection towards her for it is another and more forceable word then was used before in Song 1. 9. 15. and 2. 2. and 4. 1. 7. and 5. 2. and 6. 4. that betokening loving society and outward friendship this signifying inward charity and loving affection which is strong and servent Song 8. 6. 7. for delights or delicacies or with pleasures meaning full delight all manner pleasure so that all that love her may rejoyce with her and delight themselves in the brightnesse of her glory as Esay 66. 10. 11. Vers. 7. thy stature or thy height in Greeke thy greatnesse a palme-tree or a date tree called in Hebrew Thamar in Greeke Phoenix it is of tall and upright stature alwayes greene and flourishing bearing pleasant fruit Wherefore the just mans state is likened to this tree Psalme 92. 13. and figures of Palme trees signifying heavenly graces were made in the Temple 1 King 6. 29. and 7. 36. and foretold to bee also in the spirituall Temple under the Gospell Ezek. 41. 18. 19. and palm-branches caried in the hand or on the head were signes of victorie wherefore the Saints that by faith overcome the world appeared with palme-branches in their hands Rev. 7. 9. And the palme-tree is said to bee of such a nature that it will not bow downward or grow crooked though heavy weights be laid upon it but groweth still upright So this stature of the Spouse likened to a palme-tree sheweth her spirituall growth in the faith notwithstanding all her tribulations tending alwaies upward towards heaven till shee attaine unto the measure of the stature of the fulnesse of Christ as Eph. 4. 13. For God hath now broken the slaves of her yoke and made her goe upright Lev. 26. 13. So the Kingdome of Israel whiles it flourished is likened to a tree whose stature was exalted among the thicke branches c. Ezek. 19. 11. clusters to wit of the Vine as in v. 8. signifying hereby that her breasts were not onely fashioned as in Ezek. 16. 7. but full of milke to nourish her children and of the wine of heavenly consolations which they that love her may suck and be satisfied as Esay 66. 11. So that now the state of the Church is not as when complaint was made there is no cluster to eate Mic. 7. 1. but as when new winâ— was found in the cluster and he said Destroy it not for a blessing is in it Esay 65. 8. Vers. 8. I will goe-up to or I will climb-up on the palme-tree meaning to gather the fruit thereof This purpose and promise if it bee spoken in the person of Christ implyeth his acceptation of the fruits of the Spirit in his Spouse as is noted on Son 5. 1. But it seemeth by that which followeth to be the speech of her friends aforesaid speaking collectively as one person to note their unity and joint co 〈…〉 to communicate with her graces as in Esay 66. 15. 11. For things of this sort are spoken both of God and of his people Esay 62. 5. the boughes thereof or the branches of it the Hebrew Sansinnim is no where used but in this place the Greeke translateth it the heightes thereof meaning the branches which are on high and which beare the fruit For the Palme-tree though it be very tall hath no boughes growing out by the sides of the bodie as other trees but on the very top the leaves which are long like swords spread abroad pleasant to behold
countrey a place of corne Vines figtrees Pome granat-trees c. as Ioel 11. 12. in the villages or by the Cypresse trees for the Hebrew Cepharim may signifie both but the Greeke also interpreteth it villages and such country villages are distinguished from fenced cities 1 Sam. 6. 18. 1 Chron. 27. 25. The Spouse here desireth of Christ that they may goe together into the field and villages to looke unto their husbandry how it prospered and whether the trees there planted did flourish and fructifie as the next words manifest Hereby their desire and care is signfied for the encrease and propagation of the gospell abroad in the world for the field in the parable is the world Matth. 13. 38. And as Christ himselfe in the dayes of his flesh went about all the cities and villages preaching the gospell Matt. 9. 35. Mark 6. 6. and his disciples went abroad to teach all nations Matt. 28. 19. so afterward both hee in spirit walked among the golden Candlestickes of his Churches looking to their wayes Revel 2. and 3. and his Apostles went againe to visit their brethren in every City where they had preached the word of the Lord and to see how they did Act. 15. 36. Such a cate is here intimated that the Lords field might bee visited where hee had like a wise husband man prepared and fitted his worke Prov. 24. 27. Verse 12. Let us get up early or Let us rise betimes in the morning another act of diligence and care Psal. 127. 2. such as God performed to Israel of old when hee rose up early and sent his Prophets unto them because hee had compassion on them and the Prophets rose-early and spake unto them 2 Chron. 36. 15. Ierem. 25. 3. 4. to the vineyards that is the Churches or places where the Gospell had beene planted so the house of Israel was the Lords Vineyard Esay 5. 7. The Chaldee also expoundeth this of the house or place of assembly for learning Gods Law the tender grape the first small-grape of this see Song 2. 13. 15. open it selfe that is appeare and so give a sweet smell the Greeke interpreteth it flourish it meaneth the first appearance of fruit before the grapes be any thing neere ripe a token that the Spring is come and that Summer is nigh as Song 2. 12. 13. The Chaldee Paraphrast applyeth it to the time of Israels redemption pomegranates or pomegranate-tres such doe signifie the particular persons in the Churches full of grace and good works See Song 4. 13. there will 〈◊〉 give my loves The Spouse promiseth to give unto Christ the fuition of her graces and fruits of her faith confession thankes good workes c. there in the Vineyards of the Churches in the societie of the Saints For the Lord keepeth his Vineyard and watereth it every moment hee causeth them that come of Iakob to take root Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 3. 6. And I will bring forth saith the Lord a seed out of Iakob and out of Iudah an inheritor of my mountaines and mine elect shall inherite it and my servants shall dwell there There shall the house of Israel all of them in the land serve me there will I accept them and there will I require your offrings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. Esay 65. 9. Ezek. 20. 40. 41. Vers. 13. The Mandrakes Dudaim which the Greeke also called Mandragoraes or Mandrakes have allusion in name to Dodim loves forementioned and Dod that is Beloved as she after calleth Christ. Mandrakes grew in the field and were found in the daies of wheat harvest as the historie sheweth in Gen. 30. 14. c. It appeareth by 〈◊〉 chels desire there of them by the smell that here they are said to give that they were very lovely and pleasant differing from the Mandrakes that grow in these parts The Chaldee paraphrast calleth it Balsemon Balsam give a smell or an odour that is are fragrant and yeeld a pleasant savour so the Uines are said before to give a smell Song 2. 13. and the Spikenard of the Spouse Song 1. 12. at our-doores or by our doores which seemeth to be opposed unto the fields where Mandrakes grew as after new fruits are opposed unto the old signifying that both at home and abroad neer far the fame and odour of graces in Gods people spread it selfe For a thing is said to be at the doores when it is nigh at hand Mat. 24. 53. precious things or dainties pleasant fruits delightfull graces see the notes on Song 4. 13. 16. new and old signifying here by variety and plenty Lev. 26. 10. and old fruits are oft times better then new as Luk. uk 5 39. So â—ow the state of the Church instructed unto the Kingdome of heaven is like the housholder which bringeth forth out of his treasurie things new and old Matt. 13. 52. laid them up or hidden treasured stored-up to be reserved safely kept The Chaldee paraphraseth thus Now rise O King Christ receive the Kingdome 〈◊〉 〈◊〉 have layd up for thee As the goodnesse of God is great which he hath laid up for them that feare him Psal. 31. 20. so all the goodnesse and fruits of grace that flow from his people are unto his honour and praise consecrated unto him For of him and through him and for him are all things to him 〈◊〉 glory forever Amen Rom 11. 3â— CHAPTER VIII VVHo will give thee as a brother to me sucking the breasts of my mother I would finde thee without I would kisse thee also they shold not despise mee I would leade thee I would bring thee into my mothers house thou shouldest instruct mee I would cause thee to drinke of spiced wine of the juce of my Pomegranate His left hand under mine head and his right hand imbrace mee I adjure you ô daughters of Ierusalem why should yee stirre and why should yee stirre-up the Love untill it please Who is this that commeth-up out of the wildernesse that leaneth upon her Beloved Vnder the apple-tree I stirred up there thy mother painfullybrought thee forth there she painfullybrought forth that bare thee Set me as a seale upon thine heart as a seale upon thine 〈◊〉 for love is strong as death zeale is hard as hell the coales thereof are coales of fire the flame of Iah Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love contemning they would contemne it We have a little sister and she hath no breasts what shall wee doe for our sister in the day when she shall bee spoken of If shee bee a wall wee will build upon her a pallace of silver and if shee be a doore wee will inclose her with boards of Cedar I am a wall and my breasts as to w 〈…〉 then was
he change shall be holy Hebrew so all be holinesse that is both of them shall be the Lords and neither of them his that through cove 〈…〉 leightnesse or for any other respect changeth an hallowed thing By the Hebrew canons some changes stood in force and of some there was a nullity He that changeth his oblation for a beast which is not his owne it is no change for no man can sanctifie a thing which is not his owne Priests make no change of a Syn-offring or of a Trespass-offring sor although they be theirs yet have they no due unto them whiles they are alive for they have no right to the flesh till the blood be sprinkled Neither doe the Priests make charge of the firstling for though if be his due whiles it is alive 〈◊〉 it is not his due from the beginning for the beginning of it is in the house of Israel But the owners that change the firstling all the while it is in their house they make a change And so a Priest that changeth a Firstling which is borne of his owne not a Firstling which he hath received of an Israelite that is a change The high Priests ram Lev. 16. maketh a change but his bullocke maketh no change though it be one of his owne because his brethren the Priests have their atonement by it and so are as partners in it Fowles and Meat-offrings make no change for the law speaketh but of beasts Hee that sanctifieth a beast that hath a fixed blemish it maketh no change but he that sanctifieth a beast that hath a transitorie blemish or sanctifieth a perfect beast and afterward a fixed blemish commeth upon it this maketh a change Whether a man change a perfect beast for a blemished or a blemished for a perfect or change in Oxe for a sheepe or a sheepe for an Oxe or a sheepe for a goat or goat for sheepe or males for females or females for males or change one for an hundred or an hundred for one either at once or one after another this is a change and he is to be beaten according to the number of beasts which he hath changed Change is when the owner of an oblation saith of a beast of the common beasts which are his This shall be for that or This shall be the exchange of that This shall be for that Sin-offring or for that Burnt-offring having thus said it is a change The Law for the offring of exchanges is thus The exchange of a Burnt-offring shall be offered for a burnt-offring and if the exchange of it be a female it shall feed till some blemish fall on it then it is sold and a burnt-offring is brought with the price of it The exchange of a Sin-offring is to dye of a Trespass-offring is to feed till it be blemished and the price they make a voluntary-offring The exchange of Peace-of-frings is as the Peace-offrings in all respects c. The exchange of the Firstling is the Priests and the exchange of the tithe beast is the owners c. Maimony in Temurah ch 1. sect 3 9. 14. and ch 2. sect 1. and ch 3. 1. c. Vers. 11 uncleane beast This may be taken generally for all uncleane beasts which men did vow except the dogge the price whereof might not bee brought into the house of the Lord for any vow Deut. 23. 18. But the Hebrewes understand it also of oxen sheepe or goats upon which are blemishes whereby they are become uncleane for the altas He that sanctifieth a perfect beast for the altar and there fall a blemish upon it whereby it is disalled lot this is estimated and redeemed And of this it is said in Lev. 27. 11. AND IF ANY VNCLEANE BEAST c. and he is to bring with the price thereof another oblation like it Maim in Erachin ch 5. s. 11. But that other uncleane beasts might be sanctified also they grant Ibidem s. 17. present the beast or make it stand as vers 8. Whosoever sanctifieth a beast either cleane or uncleane either of the holy things for Gods house or holy for the altar whereupon a blemish is f 〈…〉 or which is perfect and meet to bee offred it is necessary that it be presented in the Iudgement hall Lev. 27. 11. Therefore â—f the beast dye before it bee estimated and redeemed they redeeme it not after it is dead but doe bury it But if hee sanctifie a staine or a dead beast for the reparation of the sanctuary loâ— that is redeemed as other moveable goods Maimony in Erachin ch 5. sect 12. Vers. 12. thy estimation ô Priest The Greeke here changeth the person saying As the Priest valueth it likewise the Chaldee According to the estimation of the Priest This rate or value which the Priest set was as Sol. Iarchi here noteth for any other man that would come to buy it But if the owner would redeeme it the scripture layeth more upon him to adde the fift part and so for him that sanctifieth his house or his field or that would redeeme his second â—ithe the owners are to adde aâ—â—ist part but not any other man Vers. 13. If redeeming he will redeeme it that is will at all redeeme it as repenting of his vow which he hath made and will not have the beast sold that the price thereof may be given to the Lord but reserve it for his own use the fift part and the fift part which is added loe it is as the holy thing it selfe and there is one law for them both Maimony in Erachin chap. 7 sect 〈◊〉 For abusing or pâ—rioyning holy things the Law otherwhere commandeth a fift part to bee added besides the principall as a mulct upon the offender for his fault Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes when hee that voweth will not stand to his promise the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde that 〈◊〉 might learne to be faithfull and stable minded in all things pertaining unto him and his service though they proceeded at first from their owne voluntarie will unto thy estimation unto the value which thou the Priest hast set the beast aâ—â— by the estimation or unto the money which thou hast valued it at as in v. 15. 19. So the owner was to give so much as any other man and a fift part more V. 14. his house and so by proportion any other of his moveable goods He that sanctifieth his house or his uncleane beast or any other of his moveables they are to be valued according to that they are worth be they good or bad and if he that sanctified them he or his wife or his heyre will redeme them hee is to adde a fift part c. whether it be an house in a walled citie or an house in a village it may be redeemed alwayes Maimony in Erachin c. 5. s. 3. To sanctifie an house was by vow as if a man said This
house be holy unto the Lord or any like words so shall it stand so shall the value be neither lesse nor more Onely the owner if he will redeeme it must give the fift part more them the value ver 15. V. 15. the money Hebrew the silver of thy estimation which the Greeke explaineth the silver of the price and the Chaldee the silver of the estimation thereof so in v. 19. From this word Silver the Hebrewes say Sanctified things might not bee redeemed with lands or with servants or with bills of writing but either with money or other moveables that are like unto money Maintony in Erachin ch 7. sect 1. Ver. 16. field of his possession which in vers 22. is distinguished from a field of his owne buying the field which commeth to a man by inheritance that is called the field of his possession or tenement saith Maimony in Erachin chap. 4. sect 1. to the seed therof that is the seed which is enough to sow the field Not according to the worth of the field for whether the field were good or bad the ransome of the holinesse thereof was alike an Homer the name of a measure which contained ten Ephahs or bushels Ezek. 45. 11. The Greeke and Chaldee translate it a Cor and that was one with the Homer Ezek. 45. 14. Of it there is mention in King 4. 22. where King Solomons daily bread for his house was thirtie Cors of fine flowre and three score Cors of meale that is three hundred Ephahs or bushels of flowre and sixe hundred of meale The Hebrewes likewise explaine it thus The Homer is a Cor and that is two Letheks which Lethek is mentioned in Hos. 3. 2. and the Lethek is fifteene Seahs or pecks whereof see Gen. 18. 6. So the Homer is found to be thirtie Seahs which are ten Ephahs every three Seahs an Ephah Maim in Erachin ch 4. sect 4. By this we may understand that Iudgment threatned in Esay 5. 10. the seed of an Homer shall yeeld an Ephah where ten bushels are sowne one bushell shall bee reaped at fiftie shekels that is shall be esteemed as 50 shekels for 49. yeeres to weet from Iubilee to Iubilee and so the Hebrewes explaine it Every place which is sit to have an Homer of barley sowne therein c. the estimation thereof is fifty shekels for all the yeeres of the Iubilee but the Iubilee yeere is none of the number And whether he sanctifie the best field that is in all Israel or the worst of all the estimation is this same Maimony in Erachin chap. 4. sect 2. This estimation God set for a field meet to bee sown of which the Hebrewes say further that if it were full of trees though he expressed them not yet hee hath sanctified the trees also If he sanctifie a field which is not fit to be sowne they redeeme it according to the worth of it and so if he sanctify the trees onely they are redeemed by the worth of them Ibidem chap. 4. sect 15. 16. Vers. 17. to thy estimation in Greeke and Chaldee to the estimation thereof meaning the fiftie shekels before mentioned Ver. 18. abated or diminished from thy estimation which the Greeke and Chaldee expound from the estimation or value thereof As if a man sanctifie the field of his possession when there remaine eight yeeres to the Iubilee besides the yeere of Iubilee which is none of the reckning who so will redeeme it must give for the seed of every Homer of barley eight shekels and eight halfe Gerahs which the Rabbines call Pundions And if the owner will redeeme it they must give ten shekels and ten halfe Gerahs for they must adde a fift part v. 19. Thus the Hebrewes open it in Erachin ch 4. l. 5. And Iarchi on Lev. 27. saith A place to be â—owne with an Homer of barley is at 50. shekels so the scripture determineth when a man commeth to redeeme it from the beginning of a Iubilee which was every fiftieth yeere but if he came to redeeme it in the midst of a Iubilee he gave according to the reckning a shekel and an halfe Gerah for a yeere because there is no sanctifying but according to the court of the yeeres of the Iubile for if it be redeemed it is welâ— if not the Treasurer selleth it for this price to another and it remaineth in the hand of the buyer untill the Iubilee as all other fields that are sold c. Of those sales till the Iubilee see Lev. 25. yeeres that re 〈…〉 he saith not yeere but yeeres whereupon they say if there remaine but a yeere he may not give a shekel to redeeme it it is not redeemed by abating of money but two yeeres or more before the Iubile Maimony in Erachin chap. 4. sect 7. Vers. 19. that sanctified it The Hebrewes say if either he himselfe or his wife or any of his â—eyres will redeeme it they are to adde the fift part thereto Maimony in Erachin c. 4. s. 5. The reason why the owners were to pay more then other men when they redeemed their laÌ„d seemeth to be in mistake of their lightnesse as before is noted for that they would vow a thing to God and so soone change their mindes as to get it againe into their owne hand for all rashnesse and levitie in vowes is blamed Eccles. 5. 2. 4. 5. shall stand unto him that is be his and so continue assured the Greeke translateth shall bee to him If hee that sanctified it hath redeemed it before the Iubile come then it returneth to the owner and the estimation which he hath given falleth to the maintenance of the Sanctuary as is aforesaid Likewise if the son of him that sanctified it hath redeemed it it returneth to his father at the Iubile But if his daughter or some other of his kinne or a stranger hath redeemed it then if he that sanctified it redeeme it againe out of their hand it returneth to him for ever but if he redeeme it not out of their hand but the Iubile come whiles it is under the hand of the daughter or other of the kinred or of the stranger then it goeth out as a sanctified thing and never returneth to the owner therof but is a possessioÌ„ for the Prie 〈…〉 v. 21. And the Priests need not give the price of it because it is already redeemed and the estimation is received of another but it returneth to the Priests 〈◊〉 they were the owners Provided that it be an Israe 〈…〉 but if a Priest or Levite sanctified it hee may rede 〈…〉 it at any time though after the Iubile is gone over 〈◊〉 Lev. 25. 32. 34. Maim in Erachin c. 4. s. 20. 21. V. 20. or if he have sold Hebrew and if c bâ—t as Chazkuni here observeth there is many an A 〈…〉 instead of Or. The Hebrewes as Sol. Iarchi on this place understand this He have sold to be meane 〈◊〉 of the owner who having sanctified it could
this time when the sonne is a sonne of thirteene yeares and one day and the daughter is a daughter of twelve yeares and one day although they say we know not to whose name we have vowed their words are established and their vowes are vowes c. And this is the time of vowes spoken of in every place for as much as they are come to the yeares of great or aged persons their vowes are stablished Maimon tom 3. Treat of Vowes chap. 11. sect 1 3 4. Vers. 4. hold his peace at her or keepe silence at it though hee doe not by words appâ—â—v yet by silence hee seemeth to consent therefore her vow standeth firme shall stand that is shall be stable firme and sure as the field which Abraham bought was said to stand when by sale it was made sure Gen. 23. 17. 20. So ones counsell or word is said to stand when it abideth firme Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her or disallow nulliâ—â—e it to wit her vow so after the day that he heareth whether it be in the day that she vowed or many daies after that her father heareth of it If she vow and wait many daies and afterward her father or her husband heare of it then hee may breake it in the day that he heâ—reth c. as it is said In the day that he heareth and not in the day that shee voweth onely Maimony in Vowes chap. 12. sect 16. will mercifully forgive her in Greeke will purge or cleanse her her sin in vowing when she was not in her owne power but in her fathers shall be forgiven but she may not performe her vow which by her fathers authoritie is disanulled So for her husband in like fort vers 12. Vers. 6. if having she have a hâ—sband Hebr. if being she be to a man that is 〈◊〉 〈◊〉 at all maried or the utterance of her lips or pronunciation that which she hath pronounced or distinctly uttered to wit by oath as appeaseth by the word Or which distinguisheth it from her vowes and by that which followeth which she hath bound upon her soule that is by oath as in vers 2. and 10. So the pronouncing with the lips is joyned with swearing in Lev. 5. 4 and Chazkuni here saith the pronunciation is not meant but of an oath Vers. 8. he disallow her or disallow it that is signifie his disallowance of her vow or oath The Hebrewes say A man maketh void or establisheth the words of his wife or of his daughter in any language although she know it not for it is not of necessity that the woman should heare the making void or the establishmeÌ„t c. He that maketh void the words of his daughter or of his wife it is necessary that he utter it with his lips and if he make it void in his heart only hee doth not make it void Maim in Vowes chap. 13. sect 1. 7. Vers. 9. put away to wit from her husband as is expressed in Levit. 21. 7. that is divorced shall stand she is to performe her vow and this as the Hebrewes thinke though she be afterward maried As A woman which hath no husband and which is not under her fathers power if she say Loe such flesh be unlawfull to me after thirty daies and she be married within thirty dayes although at the time when the vow beginneth shee be under the power of a husband he cannot make it void because at the time of the vow making she was not under his power And of this it is said in Num. 30. 9. But the vow of a widow and of her that is put away c. Maim in Vowes chap. 13. sect 16. Vers. 10. in her husbands house after that shee is married and in her husbands power But what if shee were betrothed onely and remained yet in her fathers house Of this case the Hebrewes say A maid that is betrothed none can make ther vow void but her father and her husband joyntly together And if the one of them alone doe make it void it is not made void If her espoused husband die she returneth into the power of her father and whatsoever she voweth her father may make void as before her espousals If her father die after that she is betrothed and she make a vow after his death her husband cannot make it void for an husband maketh not the vowes of his wife void untill shee be come into the wedding chamber or married Maim in Vowes chap. 11. sect 9 10. Vers. 11. shall stand shee is to keepe her vow though after her husbands death A young woman whom her father hath given in mariage if she become a widow or be divorced after mariage loe she is as an Orphan whiles her father liveth and her father cannot make her vowes of none effect although she be yet but a young woman Maim ibidem sect 25. Vers. 12. hath utterly made them void or hath any waies made them void Hebr. making void hath made them void so in vers 15. Vers. 13. oath of bond that is binding oath or bond confirmed with an oath to afflict the soule by abstenance fasting c. See the notes on Levit. 16. 29. This seemeth to be added for amplification rather than limitation or restraint howbeit the Hebrewes from hence gather that although the father may disanull all his daughters vowes of what sort soever yet the husband hath not power to disanull the vowes of his wife vnlesse they be of this sort to wit vowes or bonds to afflict the soule c. Sol. Iarchi on Numb 30. and Maimony in Vowes chap. 12. sect 1. may establish it or may make it stand shall confirme it Some understand these words to be a commandement and translate thus Let her husband establish it or let her husband make it void to wit out of hand and let him not deferre it till afterward Vers. 14. altogether hold his peace Hebr. holding his peace shall hold his peace or keepe silence from day to day and doe not disanull it the same day that he heareth it Vers. 15. shall utterly make them void or shall any waies make them of none effect see this phrase in vers 12. shall beare her iniquitie that is shall beare the punishment of her iniquitie God will require her sinne at his hand From hence wee learne saith Sol. Iarchi that he which is a cause of scandall or offence unto his neighbour shall cone in his stead unto all punishments CHAP. XXXI 1 The Israelites are commanded to take vengeance on the Midianites 5 Twelve thousand of the tribes of Israel with Phinehas the Priest are sent to warre 7 They slay all the males and the five kings of Midian and Balaam the sonne of Beor 9 They take the women and children captives and the spoile of their goods and cartell and burne their cities 13 Moses is wroth with the Officers for saving the women alive 19 How the souldiers with
their captives and spoile are to be purified 25 The proportion whereby the prey is to be divided 28 The tribute levied unto the Lord of the divided prey and given to the Priests and Levites 48 The captaines of Israel numbring their souldiers misse not a man and therefore giue a voluntary oblation unto the Treasury of the Lord. ANd Iehovah spake unto Moses saying Avenge the vengeance of the sons of Israel upon the Midianites afterward shalt thou be gathered unto thy peoples And Moses spake unto the people saying Arme yee some men of your selves unto the warre and let them be against Midian to render the vengeance of Iehovah upon Midian A thousand of a tribe a thousand of a tribe of all the tribes of Israel shall ye send to the warre So there were delivered of the thousands of Israel a thousand of a tribe twelve thousand armed for war And Moses sent them a thousand of a tribe to the warre them and Phinehas the sonne of Eleazar the Priest to the warre and the holy instruments and the trumpets of alarme in his hand And they warred against Midian as Iehovah commanded Moses and they killed every male And they killed the Kings of Midian beside those that were slaine of them Evi and Rekem and Zur and Hur and Reba five Kings of Midian Balaam also the sonne of Beor they killed with the sword And the sonnes of Israel tooke the women of Midian captives and their little ones and tooke the prey of all their cattell and all their flockes and all their goods And they burnt all their cities in their habitations and all their castles with fire And they tooke all the spoile and all the booty of men and of beasts And they brought the captivity and the booty and the spoile unto Moses and unto Eleazar the Priest and unto the congregation of the sonnes of Israel unto the campe unto the plaines of Moab which are by Iordan neere Iericho And Moses and Eleazar the Priest and all the Princes of the Congregation went forth to meet them without the camp And Moses was wroth with the Officers of the host the captaines of thousands and the captaines of hundreds which came from the battell of the warre And Moses said unto them Have yee saved alive all the females Behold these were to the sonnes of Israel through the word of Balaam a cause to commit trespasse against Iehovah in the matter of Peor and there was a plague among the Congregation of Iehovah Now therefore kill every male among the little ones and kill every woman that hath knowne man by lying with a male But all the little ones among the women that have not knowne the lying with a male keepe alive for your selves And you encamp ye without the campe seven dayes whosoever hath killed any soule and whosoever hath touched any slaine purifie your selves and your captivitie in the third day and in the seventh day And purifie every garment and every instrument of skinne and every worke of goats haire and every instrument of wood And Eleazar the Priest said unto the men of the Armie which went to the warre This is the ordinance of the Law which Iehovah commanded Moses Onely the gold and the silver the brasse the iron the tinne and the lead Every thing that goeth thorow the fire ye shall make it passe thorow the fire and it shall be cleane neverthelesse it shall be purified with the water of separation and every thing that goeth not thorow the fire yee shall make passe thorow the water And yee shall wash your clothes in the seventh day and ye shall be cleane and afterward ye shall come into the campe And Iehovah spake unto Moses saying Take thou the summe of the bootie of the captivitie of man and of beast thou and Eleazar the Priest and the heads of the Fathers of the Congregation And divide the bootie into two parts between them that tooke upon them the warre who went out to battell and betweene all the Congregation And levie a tribute unto Iehovah of the men of warre which went out to battell one soule of five hundred of the men and of the beeves and of the asses and of the sheep Of their halfe shall yee take it and thou shalt give it unto Eleazar the Priest for an heave-offering of Iehovah And of the sons of Israels halfe thou shalt take one portion of fifty of the men of the beeves of the asses and of the sheepe of all beasts and thou shalt give them unto the Levites which keep the charge of the Tabernacle of Iehovah And Moses and Eleazar the Priest did as Iehovah commanded Moses And the booty the residue of the prey which the people of the armie had made prey of was six hundred thousand and seventy thousand and five thousand sheepe And seventie and two thousand beeves And sixtie and one thousand asses And soules of mankinde of the women which had not knowne the lying with male all the soules were two and thirtie thousand And the halfe which was the portion of them that went out to warre was the number of sheepe three hundred thousand thirty thousand and seven thousand and five hundred And Iehovahs tribute of the sheepe was six hundred seventie and five And the beeves were six and thirtie thousand and Iehovahs tribute of them was seventy and two And the asses were thirtie thousand and five hundred and Iehovahs tribute of them was sixtie and one And the soules of mankinde were sixteene thousand and Iehovahs tribute of them was two and thirty soules And Moses gave the tribute the heave-offering of Iehovah unto Eleazar the Priest as Iehovah commanded Moses And of the sonnes of Israels halfe which Moses divided from the men that warred Now the Congregations halfe was of the sheepe three hundred thousand and thirtie thousand seven thousand five hundred And beeves six and thirty thousand And Asses thirtie thousand and five hundred And soules of mankinde sixteene thousand And Moses tooke of the sonnes of Israel halfe one portion of fifty of man and of beast and gave them unto the Levites which kept the charge of the Tabernacle of Iehovah as Iehovah commanded Moses And the officers which were over the thousands of the host the captaines of thousands and captaines of hundreds came neere unto Moses And they said unto Moses Thy servants have taken the summe of the men of warre which were in our hand and there lacketh not a man of us Therefore we have brought an oblation for Iehovah what every man hath found of jewels of gold chaines and bracelets rings eare-rings tablets to make atonement for our soules before Iehovah And Moses and Eleazar the Priest tooke the gold of them every wrought jewel And all the gold of the heave-offering that they offered up to Iehovah was sixteen thousand seven hundred and fiftie shekels of the captaines of thousands and of the captaines of hundreds The men of the armie had taken spoile