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
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
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
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
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
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
And this Minde is the Lords candle searching all the toward roomes of the belly Prov. 20. 27. The Hebrew lives is by the holy Ghost translated in Greeke life Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the forme plurall because in life there are ma 〈…〉 operations changes occurrences c. that doe fall out and men or Adam which Paul openeth thus the first man Adam 1 Cor. 15. 45 was or was to that is become a living soule The word to as it is often expressed so is it sometime omitted in the Hebrew text◠as 〈◊〉 Chron. 18. 21. I will be to or for a lying spirit which in 1 King 22. 22. is written I will be a lying spirit unto this living soule Paul opposeth the second Adam Christ who is a livemaking spirit 1 Cor. 15. 45. where he compareth living or quicke with livemaking or quickning soule with spirit as also the souly or naturall body with the spirituall verse 44. 46. So by living soule here is meant the naturall estate of life in this world where men doe eat and drinke procreate children c. which in the world to come shall be otherwise when this animalitie or souly state shall be changed into spiritualtie As for the terme of this our souly or naturall life it dureth while our breath is in us and the spirit of God in our nostrills Iob 27. 3. for the breath of the Almighty giveth us life Iob 33. 4. And here for a living soule the Chaldee translateth speaking that is reasonable because man hath a soule reasonable wherby he speaketh so differing from dumbe beasts Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say the forme of the inferiour Adam mystically signified the forme of the superiour Adam R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus The first man is of the earth earthly the second man is of the Lord from heaven 1 Cor. 15. 47. V. 8. a garden called hereupon the garden of Iehovah Gen. 13. 10. the Greeke translateth it a paradise which name is borrowed from the Hebrew pardese that signifieth an orchard Song 4. 13. Eccles 2. 5. This place for the pleasantnesse of it is made a figure of heaven named paradise in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ Revel 21. 22. So the Hebrew Doctors gathered from Song 4. 12. that this garden signified the Church of Israel R. Menachem on Gen. 2. 8. in Eden a countrie in the upper part of Chaldea mentioned in Esa. 35. 12. Ezek. 27. 23. and other where Eden signifieth Pleasure of it the Greekes name Pleasure Hedone and the name sheweth it to bee the pleasantest part of the world wherefore comparisons are made by it Esa. 51. 3. Ezek. 31. 16. 18. Vers. 9. desireable that is goodly pleasant tall excellent as Cedars and the like See Ezek. 31. 8. 9. 18. tree of life which was continually flourishing and fruitfull unto which the scripture seemeth to have reference in describing the spirituall Paradise under the Gospell mentioning the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the nations Rev. 22. 2. This was unto Adam a symbolicall tree a signe not onely of a blessed naturall life in Paradise for a time but of a spirituall life after in Heaven for ever if he continued in obedience to his Creator For as the bread of life is that which giveth life eternall to them that eate of it Ioh. 6. 48. 50. 51. so this tree of life signified the like as God himselfe after sheweth Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden the Greeke sayth of the paradise which the Holy Ghost followeth in Rev. 2. 7. saying to him that overcommeth I will give to eate of the tree of life which is in the midst of the Paradise of God The word midst often signifieth no more then within as in Gen. 41. 48 amidst the same City that is within the same So in the midst of thornes Luke 8. 7. is among or into the thornes Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden that is within it Gen. 3. 3. the knowledge of good and evill so named because of Gods law which forbad man to eate of this tree should teach what is good and evill be a rule of obedience shewing mans goodnesse and righteousnesse if he did obey as Deut. 6. 25. or his evill if he did transgresse for the knowledge of sinne is by the law Rom. 3. 20. Also knowledge is used for sense or experience Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction Gen. 4. 1. and this tree might so have the name of the event because Adam by eating of it brought evill into the world was commingled and defiled with it and felt the misery of it in his owne conscience experience Gen. 3. 6. 7. The Greeke translateth a tree to know that which may be knowne of good and evill and the Chaldee thus a tree of whose fruit they that eate shall know the difference between good and evill So in Thargum Ierusalemy likewise Vers. 10. to water From this river and the use of it in Paradise the Scripture speaketh of Gods spirit and graces in his Church as the pure river of the water of life Rev. 22. 1. the river of God full of waters Psal. 65. 10. the river whose streames make glad the city of God Psal. 46. 5. See Iohn 7. 38. 39. was to that is became into foure heads meaning foure beginnings of other rivers Vers. 11. Pison or as in the Greeke Phison it is so called of the multitude or increase of waters The Scripture elsewhere speaketh not of it compasseth This word is sometime used for turning and passing along by though not round about as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai passe by and so it may be taked here Havilah in Greeke Evilat This was the name of two men one the sonne of Cush the sonne of Cham the sonne of Noe Gen. 10. 7. the country where hee dwelt was called by his name and that is it here mentioned and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan the sonne of Heber of the race of Sem sonne of Noe Gen. 1029. His countrie befell him in the East Indies Vers. 12. good that is fine precious so in 2 Chr. 3. 5. Bdelium the name of a tree and of a sweet gumme that runneth from it The Hebrew name is Bedólach and some thinke it to bee a kind of Pearle the Manna was like unto it and the colour white Num. 11. 7. Exod. 16. 31. Beryll a precious stone called in Hebrew Shoham which the Greeke in Exod. 28. 20. translateth a Beryll the Chaldee calleth it
the Iebusite the inhabitant for which in 1 Chron. 11. 4. is written the Iebusite the inhabitants which plainly sheweth this name to be put for the whole nation See also before Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan in his country was a City called by his name Iebus and Salem and last of all Ierusalem Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named dwelt in the land which God gave the Israelites the Amorites who were a mighty people whose height was like the height of Cedars and they were strong as okes Amos 2. 9. Girgasite called also Gergesons Mat. 8. 28. and Gadarens Luke 8. 26. who desired Christ to depart out of their coasts Mat. 8. 34. Vers. 17. the Evite Hebr. Chivvite in Greeke Euite that is Evites a people mentioned after in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites whose lives were spared by Iosua Ios. 11. 19. The rest which follow dwelt also in cities neere the former as the Arkite in Arka by the bottome of mount Lebanon the Semarite in Semaraim which after fell to the Benjamites Ios. 18. 22. and so the rest Vers. 19. Sidon a City in the North west part of Canaan the borders of the land which God gave the Israelites are here briefly described but purposely and largely in Num. 34. Gaza a City of the Philistines Iudg. 16. situate in the South-west of Canaan Sodom in Hebrew Sedom of this and the rest see the history Gen. 18. and 19. They lay in the South-east part of the land of Canaan Vers. 21. there was borne to weet an off-spring or children set downe afterward Such words are often to be understood as is shewed on Gen. 4. 20. sonnes of Heber or of Eber that is of Gods Church which when others fell away continued in Hebers posterity of whom came Abram the Hebrew Gen. 14. 13. and his children were called Hebrews Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers yet are they counted Sems in speciall for retaining his faith and promises as Rom. 9. 8. So on the contrary Cham is called the father of Canaan Gen. 9. 18. who had other sonnes also but on Canaan his youngest was Chams curse visibly executed Gen. 9. 25. as Sems blessing was on Hebers seed Gen. 14. 13. 19. brother of Iapheth he was also brother of Cham but the Scripture calleth them brethren more especially that are allyed also in qualities as Sem and Iapheth for good Gen 9. 23. 27. Simeon and Levi for evill Gen. 49. 5. the elder or the great to weet in birth for Iapheth was borne before Sem as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder So greater is used for elder lesser for younger in Gen. 27. 1. 15. and often in the Scriptures Vers. 22. Elam of whom came the Elamites which seated in a Province called Elam in the upper part of Persia Dan. 8. 2. Esay 21. 2. They proved enemies to the sonnes of Heber and were for it punished but in the end obtained mercy Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur or Ashshur of him came the Assyrians and their land was named Assyria much spoken of in the Scriptures they were the scourge of Israel Hebers children 2 King 15. 19. 29. Esay 10. 5. and 36. 1. c. Arphaxad or Arpachshad he hath no speciall genealogy or country in Scripture but that heris the father of our Lord Christ after the flesh Luk. 3. 36 Lud of whom came the Lydians a people in Asia differing from Lud sonne of Mizraim sonne of Cham of whom came the Lydians in Africa neere Cush or Ethiopia See before v. 13. Aram of whom came the Aramites that is after the Greeke Syrians enemies also to Gods people Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King 20. c. For Aram seating in the land of Shur in Asia his country is therefore called in the Hebrew by his name Aram in the Greeke Syria as of Asshur commeth Assyria the new Testament alwayes followeth the Greeke name Luke 4. 27. Mat. 4. 14. Arams land had many parts as Padan Aram Gen. 28. 2. Aram Naharaim or Mesopotamia Gen 24. 10. Aram of Damascus 2 Sam. 8. 6. Aram Zobah Psal. 60. 2. Aram Maacah 1 Chron. 19. 6. and Aram beth Rehob 2 Sam. 10. 6. Vers. 24. Salah Heb. Shelach Vers. 25. Phalee or Phalee as Luke 3. 35. in Hebrew Peleg that signifieth division Vers. 20. Ioktan or Ioktan of him and his posterity though here are reckoned many sonnes the Scriptures make little mention but by their names compared with countries names in humane writers they seeme to have seated in the East Indies and there to have increased to mighty nations but falne from the faith of their father Heber that they are not worthy to be reckned for his seed Chasarmaveth in Greeke Sarmoth this mans posterity seeme to have dwelt in Sarmatia a great Country beyond Germany and named as is like of this man Vers. 27. Hadoram in Greeke Hedorra of the first part of this name Hado some thinke Hodu that is India was so called Esth. 1. 1. Vers. 29. Ophir in Greeke Oupheir from this mans land in India Solomons ships fetched store of fine gold precious stones c. 2 Chron. 9. 10. 13 21. 1 King 9. 27. 28. and the gold it selfe was called by figure of speech Ophir Iob 22. 24. and in other languages Obruson and Obryzum of Ophyrizum pure gold Vers. 30. their dwelling Hebr. their seat Mesha in Greeke Massee Sephar in Greeke Saphera Vers. 32. the families in Greeke the tribes or kinreds By this genealogy here compared with the names of nations in humane Writers it appeareth how God hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. CHAP. XI 1 One Language was in all the world 3. The building of Babel 5 for which God sent the confusion of languages 10 The generations and lives of the second ten Patriarchs as 11 of Sem 12 Arphaxad 14 Salah 16 Heber 18 Phaleg 20. Ragau 22 Saruch 24 Nachor 26 Thara and Abram 30 whose wife Sarai is barren 31 Thara and Abram remove from Vr of the Chaldees towards Canaan but tarry at Charran where Thara dyeth ANd all the earth was of one lip and of one speech And it was when they journyed from the east that they found a plaine in the land of Shinar and they seated there And they sayd every man to his neighbour Goe too let us make bricks and burne them with a burning and they had bricke for stone and slime had they for morter And they said Goe too let us build us a City and a Tower and let the top thereof reach to the
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
Citie but the Greeke translateth it a Country and Stephen in Act. 7. 4. saith the land of the Chaldeans And the Chaldees being idolaters in likelihood consecrated and named this place unto and of the Fire which they had seene to come downe from heaven upon the Fathers sacrifices as is noted on Gen. 4. 4. and whereof they were wont to light lamps for to keepe the fire which thereupon they called Orimasda lights of grace So other heathens after used to honour fire as Qu. Curtius b. 4. saith of Darius that he called upon the sacred and eternall Fire Or it might be a place of sacrificing in Chaldea as God had his Vr that is Fire in Sion and Fornace in Ierusalem Esay 31. 9 So the Ierusalemy paraphrast calleth it here the fiery fornace of the Chaldees Chaldees or Chaldeans called in Hebrew Chasdim and s tunred into l maketh Chaldim the holy Ghost in Greeke whom wee follow calleth it so Chaldees Act. 7. 4. And because they much used Astrology therefore in time it was common for Astrologers to be called Chaldeans as in Dan. 2. 2. 4. 5. Vers. 29. Sarai she was daughter of Abrams father though not of his mother Gen. 20. 12. her name was changed to Sarah as Abram also was named Abraham see Gen. 17. 15. 5. daughter of Haran by this also it appeareth that Haran was eldest of the three brethren And this Milcah or Melcha as the Greeke writeth her was grandmother to Rebecca Isaaks wife Gen. 22. 20. 23. Ischa in Greeke Iescha the Iewes thinke this was Sarai and that she had two names and was said to be daughter of Tharah Gen. 20. 12. as being his grandchild Vers. 31. Tharah tooke Abraham It appeareth by Ios. 24. 2. that these fathers were fallen to idolatry and served other gods in Chaldea or Mesopotamia and there the God of glory appeared to Abram and said Come thou forth from thy land and from thy kinred and come into the land which I will shew thee Act. 7. 2. 3. whereas therefore Tharah here tooke Abram c. it seemeth Abram acquainted his father with this oracle of God and that Tharah repenting consented also to goe out and is for it made as principall in the journey with them that is with Tharah and Abram whom Moses by this word them implyeth to be author under God of this removall towards Canaan agreeable to Stephens narration Act. 7. as is before noted Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram And his faith is particularly commended Heb. 11. 8 dwelt or seated there that is dwelt in Charran as Act. 7. 2. where Abram got substance and made soules Gen. 12. 5. and tarried there till his father Thara dyed Act. 7 4. whos 's old age seemeth to be the cause of their staying in that place And this Charran was in the land of Chaldea also and not farre from Vr wherefore God againe called Abram thence Gen. 12. 1. And although there was a nearer way from Vr to Canaan then to goe by Charran as in the maps of those countries may be seene yet because the neerest way was most dangerous and troublesome God led them about by an inhabited and safe way providing so for their infirmities as hee did the like after for Abrams children in Exod. 13. 17. 18. CHAP. XII 1 God calleth Abram to goe into another land 2 promiseth to blesse him and in him all families of the earth 4 Abram departeth with Lot from Charran to Canaan 6 He journeyeth through the Land 7 which is promised him in a vision and there he buildeth Altars 10 Hee is driven by a famine into Aegypt 11 Feare maketh him say his wife to be his sister 14 For her beauty she is taken into King Pharaohs house 17 but the Lord by plagues compelleth him to restore her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah sayd unto Abram Goe thou from thy land and from thy kinred and from thy fathers house unto the land which I will shew thee And I will make thee a great nation and I will blesse thee and will make thy name great and be thou a blessing And I will blesse them that blesse thee and him that speakeththee-evill I will curse And blessed shall be in thee all families of the earth And Abram went as Iehovah spake unto him and Lot went with him and Abram was seventy yeeres and five yeeres old when hee went-out from Charran And Abram tooke Sarai his wife and Lot his brothers sonne and all their substance that they had gathered the soules which they had made in Charran and they went-out to goe to the land of Canaan and they came to the land of Canaan And Abram passed through the land unto the place of Sechem unto the Oke of Moreh and the Canaanite was then in the land And Iehovah appeared unto Abram and said unto thy seed will I give this land and hee builded there an altar to Iehovah who appeared unto him And hee removed thence unto a mountaine East-ward of Beth-el and pitched his tent having Beth-el Sea-ward and Al East-ward and he builded there an altar unto Iehovah and hee called on the name of Iehovah And Abram journyed going and journying toward the South And there was a famine in the land and Abram went-downe to Aegypt to sojourne there for the famine was heavy in the land And it was when he was come-neere to enter into Egypt that hee sayd unto Sarai his wife Behold now I know that thou art a woman of faire countenance And it will be when the Egyptians shall see thee that they will say this is his wife and they will kill me and thee they will save alive Say I pray thee thou art my sister that it may be well with me for thy sake and my soule shall live because of thee And it was when Abram was entred into Egypt that the Egyptians saw the woman that shee was very faire And Pharaohs Princes saw her and they praised her unto Pharaoh and the woman was taken into Pharaohs house And he did good to Abram for her sake and hee had sheepe and oxen and he asses and men servants and women seruants and shee asses and camels And Iehovah plagued Pharaoh and his house with great plagues because of Sarai Abrams wife And Pharaoh called Abram and said What is this that thou hast done to me Why didst thou not tell mee that she is thy wife Why saidst thou she is my sister and I might have taken her to me to wife and now behold thy wife take her and goe away And Pharaoh commanded men concerning him and they sent away him and his wife and all that he had Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters signifie that here beginnes the third Parashah or Section of the Law which upon Gods first words to Abram is called Lec leca that is Goe thou See before in chap. 6. 9. Vers. 1. sayd
to weet after that Abrams father was dead Acts 7. 4. Thus God was he that redeemed Abram Esay 29. 22. Goe thou or Goe for thy selfe signifie in that though no other would yet he should for his own good get him out from that idolatrous place So God calleth al from such estate Rev. 18. 4. from thy land or out of thy country that wherein he now dwelt in Charran which was in the same land of Mesopotamia that Vr stood in Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan by Charonaph that is wrathfull anger R. Menachem on Gen. 12. as if hee were now to depart from the place of wrath So wee which by nature were children of wrath Eph. 2. 3. are called and chosen of Christ out of this world and from worldly corruption Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come 1 Thes. 1. 10. thy kinred to weet Nachor and the rest excepting Lot For although there is no expresse mention of Nachor among others that went with Thara from Vr in Gen. 11. 31. yet it appeareth by the history following that Nachor went so farre as Padan Aram in Mesopotamia and there setled so that it was after called Nachors City Gen. 25. 20. and 24. 10. 15. and the same was Charran Gen. 28. 2. 10. and there was Abrams kinred and country here spoken of Gen. 24. 4. fathers house for the father Thararah being dead his houshold as it seemeth would goe no further but stayed there with Nachor and onely Lot and his house went with Abram as the fourth verse and history following doth confirme So Tharahs house and Nachor left following of God and turned againe to idolatry as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all to follow him Luke 14. 26. 27. and so the Spirit saith to the Church forget thy people and thy fathers house Psal. 45. 11. will shew thee that is the land of Canaan verse 5. but God here nameth it not for more proofe of Abrams faith and obedience For as he raised up this man of justice from the east so called he him to his foot that is to follow him and his direction Esay 41. 2. Exod. 11. 8. But under this earthly inheritance was typed an heavenly which Abram looked for Heb. 11. 9. 10. And in Salem a city of Canaan Melchisedek raigned and was Priest of the most high God and blessed Abram Gen. 14. 18. 19. Vers. 2. a great or to a great nation that is to become the father of a great nation see Gen. 2. 7. and 17. 4. Of this promise there was no visible hope because Sarai his wife being 65 yeere old was barren Gen. 11. 30. for which Abram complained Gen. 15. 2. 3. But under this promised Nation was implyed also a spirituall seed of faithfull people Rom. 4. 11. 12. Gal. 3. 7. blesse thee in all things both earthly Gen. 24. 1. 35. and heavenly Gal. 3. 14. Ephes. 1. 3. Gods blessing is his favour and thereupon an abundant multiplication of all good things on the contrary his curse is both the depriving of good and heaping of evill things upon them whom he hateth and punisheth Lament 3. 65. 66. thy name which is better then a good ointment then great riches Eccl. 7. 3. Prov. 22. 1. So God made David a great name 2 Sam. 7. 9. be thou that is thou shalt be as the Greeke translateth it but this mannner of speech is more vehement as whereby God commandeth the blessing Psal. 13. 33. So Psal. 128. 5. 6. See thou Vers. 3. that speaketh thee-evill or curseth thee but here are two words used and this first signifieth evill speaking with light esteeme or vile contempt and dishonour Cursing also signifieth evil-speaking by men as Paul sheweth Act. 23. 5. from Exod. 22. 28. The like blessing Isaak pronounced unto Iaakob Gen. 27. 29. and Balaam to Israel Num. 24. 9. in thee that is in thy seed Christ who shall come of thee according to the flesh Gen. 22. 18. For Christ was sent of God to blesse us in turning every one of us from our iniquities Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram Gal. 3. 8. And this covenant confirmed before of God in Christ is observed to bee foure hundred thirty yeeres before the Law and could not by the Law be disanulled because God gave it him by promise Gal. 3. 17. 18. Vers. 4. went By faith Abraham being called did obey to goe out unto a place which hee should after receive for an inheritance and he went-out not knowing whither he should come Heb. 11. 8. old Hebr. sonne of five yeeres and seventy yeeres that is going in his 75 yeere See Gen. 5. 32. And his father Tharah being two hundred and five yeeres old when he dyed it appeareth that he begat Abram at 130 yeeres and so not hee but Haran was begotten at Tharahs 70 yeere Gen. 11. 26. Abram after an 100 yeeres pilgrimage more died Gen. 25. 7. and Isaak his son then 75 y. old is left heire of Canaan Vers. 5. substance or gathered-goods for of getting and gathering it hath the name and is a generall word for cattell money or other like goods the soules Hebr. the soule put for soules that is persons of men and women as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture So in the Hebrew text man 1 Chron. 10. 1. is put for men 1 Sam. 31. 1. wizard 2 Chron. 33. 6. for wizards 2 King 21. 6. See before Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth every soule As here soules so elsewhere flesh and spirit Act. 2. 17. 1. Iohn 4. 1. are put for the whole persons had made that is had gotten to weet into their possession as the Greeke manifesteth But this may be meant not onely of getting them to their service as 1 Sam. 8. 16 but also of winning them to the faith of God as the Chaldee paraphrast saith had subdued unto the law which is very probable by that example of his houshold souldiers Gen. 14. 14. and his commendation for teaching his house Gen. 18. 19. and their receiving the wound of circumcision Gen. 17. 23. So Thargum Ierusalemy also calleth these soules of proselytes or converts land of Canaan a country in Asia the lesse possessed by Canaan the son of Cham the son of Noe and his sonnes but for their wickednesse the land was to spue them out Levit. 18. 25 and it is now promised to be given to Abrams seed vers 7. and was thereupon called the land of promise Heb. 11. 9. a goodly country it was having water-brooks fountaines and springing depths mountaines and vallies and mines corne and wine and oyle honey other fruits it
and is often put for that as the Hebrew text sheweth 1 Chr. 17. 10. and the Lord will build for which in 2 Sam. 7. 11. is written that he will See Gen. 27. 4. Vers. 13. my soule shall live that is I or my selfe shall live The word soule is used for any person That Sarai was indeed Abrams sister is after manifested Gen. 20. 12. yet this fact of his seemeth to be not without humane infirmities Vers. 16. Pharaoh a common name for all the kings of Aegypt from these daies of Abram til after the returne out of Babylon when in the beginning of the Grecian Monarchy they were called Pâ—olomees And Pharaoh was an Aegyptian title of Soveraignty Gen. 41. 10. 44. and the Pharaohs had other proper names as Pharaoh Necoh 2 King 23. 29. Pharaoh Hophra Ier. 44. 30. and the like By interpretation Pharaoh signifieth free and an Avenger the first in respect of himselfe the other of his subjects whom Kings ought to judge and take vengeance of evill doers Rom. 13. 4. Vers. 16. he did good or dealt well with as the Greeke translateth he used well hee had or there was to him such is the Hebrew phrase usually But the Hebraisine is opened by the holy Ghost as There is not to us Luke 9. 13. that is wee have not Mat. 14. 17. Vers. 17. plagued or touched stroke Pharaoh with great strokes This great deliverance David celebrateth in Psal. 105. 14. He suffered no man to doe them wrong but reproved Kings for them Vers. 19. and I or for I. And is often in stead of For as and he heard Esay 39. 1. that is for hee heard 2 King 20. 12. Vers. 20. sent away This word is often used for sending or conveighing away with honour as Exod. 28. 27. and so with accompanying and bringing them on their way as the Greeke and Chaldee translate it here CHAP. XIII 1 Abram and Lot returne out of Aegypt into Canaan 4 where he calleth on the name of the Lord. 5 Lot and Abram being both rich by disagreement betweene their berdmen they part asunder 10 Lot goeth to wicked Sodom 14 God reneweth the promises to Abram 18 He removeth to Hebron and there buildeth an Altar ANd Abram went up out of Aegypt he and his wife and all that hee had and Lot with him unto the South And Abram was very rich in cattell in silver and in gold And he went on his journies from the south and unto Beth-el unto the place where his tent had beene at the beginning betweene Beth-el and Ai. Vnto the place of the altar which he had made there at the first and there Abram called on the name of Iehovah And Lot also that went with Abram hee had flockes and herds and tents And the land did not beare them to dwell together for their substance was much that they could not dwell together And there was a strife betweene the herdmen of Abrams cattell and the herdmen of Lots cattell and Canaanite and the Pherezite was then dwelling in the land And Abram said unto Lot let there be I pray thee no strife betweene mee and thee and betweene my herdmen and thy herdmen for we be men brethren Is not all the land before thee Separate thy selfe I pray thee from me if thou wilt take the left hand then I will take the right and if the right hand then I will take the left And Lot lifted-up his eyes and saw all the plaine of Iordan that all of it was well-watered before Iehovah destroyed Sodom and Gomorrha it was as the garden of Iehovah as the land of Aegypt as thou commest to Zoar. And Lot chose to him all the plaine of Iordan and Lot journied Eastward and they were separated each man from his brother Abram hee dwelt in the land of Canaan and Lot he dwelt in the Cities of the plaine and pitched-tent unto Sodom And the men of Sodom were evill and sinners to Iehovah exceedingly And Iehovah said unto Abram after Lot was separated from him lift up now thine eyes and see from the place where thou art to the north and to the south and to the east and to the Sea For all the land which thou seest to thee will I give it and to thy seed for ever And I will put thy seed as the dust of the earth so that if a man bee able to number the dust of the earth thy seed also shall be numbred Arise walke through the land in the length of it and in the bredth of it for to thee will I give it And Abram removed-tent and came and dwelt in the Okes of Mamree which is in Chebron and hee builded there an altar unto Iehovah Annotations THe south in Greeke the desert meaning the southerne part of Canaan see Gen. 12. 9. for otherwise Canaan was Northward from Aegypt Vers. 2. very rich Hebrew vehemently waighty or heavy Which word is applyed to weight of burden as in 1 King 12. 4. to weight of glory as in Gen. 31. 1. to waight of multitude of people as in 2 King 6. 14. or of cattell as Exod. 12. 38. and so to all manner of â—iches as the Greeke here translateth it rich Thus Gods blessing promised in Gen. 12. 2. was in part performed for his blessing maketh rich Prov. 10. 22. Gen. 24. 35. And as Abram now so his children afterward returned out of Aegypt with great riches Exod. 12. 32. 35. 36. 38. These figured the graces of God as faith knowledge and the like Iam. 2. 5. 1 Cor. 1. 5. Colos 2. 2. Vers. 4. called there the Chaldee saith prayed there See the notes on Gen. 12. 8. As Abram returned to his first altar and there served God so his children after him were to returne to Abrams first faith and service from the idols of Aegypt wherewith they had beene defiled Exod. 4. 22. 23. Ezek. 20. 7. 8. Vers. 5. tents that is servants dwelling in tents So Ier. 49. 29. 1 Chron. 4. 41. Vers. 6. did not beare the Greeke translateth received or contained them not that is could not containe them as the words following doe explaine it And so the Scripture sometime resolveth this phrase as who shall judge 2 Chron. 1. 10. that is who can judge 1 King 3. 9. It shall not stand Mat. 12. 25. that is It can not stand Mark 3. 24. This kind goeth not out Mat. 17. 21. that is cannot goe out Mar. 9. 29. and sundry the like Vers. 7. the Pherezite that is Pherezites as Gen. 12. 6. But of these wee heard no mention before it seemeth they were some family of the Canaanites Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Iudah Iudg. 1. 3. 4. 5. Vers. 8. and betweene my heardraen that is or betweene my heardmen as hee that curseth his father and his mother Exod. 21. 17. that is his father or his mother Mat. 15. 4. So and the sonne of man
Psalm 8. 5. that is or the sonne of man as it is alledged in Heb. 2. 6. men brethren that is brethren in faith as Mat. 23. 8. and naturall kinsmen for Abram was Lots uncle Gen. 12. 5. So Christs kinsmen were called his brethren 1 Cor. 9. 5. The word men may be omitted as sometime the text it selfe doth shooters men with bow 1 Sam. 31. 3. that is shooters with bow 1 Chron. 10. 3. So a man a Prince Exod. 2. 14. is in Greeke but a Prince Act. 7. 27. man of his counsel Esay 40. 13. that is his counsellor 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme as an enemy man Mat. 13. 28. men sinners Luke 24. 7. Men brethren Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all that is Loe surely it is A question earnestly affirrueth as is it not written Mar. 11. 17. for it is written Mat. 21. 13. doe ye not erre Mark 12. 24. for ye doe erre Mat. 22. 29. and sundry the like See Gen. 4. 7. before thee at thy pleasure to choose by my permission So the Lord set the land before the Israelites Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take or wilt choose These words are to bee understood from the next speech or from the 11. vers And Lot chose c. Oftentimes words wanting are to be supplied as I with Scorpions 2 Chron. 10. 11. for I will chastise you with Scorpions 1 King 12. 11. Against three hundred 2 Sam. 23. 8. for he lift up his speare against three hundred 1 Chron. 11. 11. and many such like See Gen. 11. 4. Thus Abram for peace parted with his right choosing rather to take wrong then to contend as 1 Cor. 6. 7. Vers. 10. lifted up his eyes that is looked round about to view the land as is after manifest by the like speech to Abram vers 14. and where one Evangelist saith lifting up their eyes Mar. 17. 8. another writing of the same saith looking round about Mar. 9. 8. Iordan Hebr. Iarden the name of a goodly river see Ios. 3. 11. c. well watered Heb. â—â—tering that is as the Chaldee saith a place of water or of moisture thereby signifying a fruitfull land as Psal 66. 12. and 107. 33. 35. destroyed or corrupted as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom and Gomorrha Ghnamorah but we follow the plaine writing in the new Testament 2 Pet. 2. 6. garden that is as the Greeke saith Paradise see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull as Eden and Aegypt commest Hebr. thou comming to Zoar or to Zogar that is all the plaine of Iordan even to Zoar the little City called before Bela see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine or the country about Iordan as the Greeke translateth which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine and it is opposed to the mountaine Gen. 19. 17. each man c. that is one from another Vers. 12. pitched tent that is removed his tents from place to place till hee came even to Sodom and as the Greeke saith dwelt in tents in Sodom Vers. 13. sinners to Iehovah that is before the Lord as the Greeke translateth and aganst him as 1 Sam. 2. 25. meaning very grievous and open sinners And here the Sodomites are the first in the world openly called sinners and although by Adams disobedience we all are made sinners Rom. 5. 19. yet usually such as are notorious wicked ones have this title given them as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth they were unrighteous with their riches and sinners with their bodies before the Lord agreeable to other Scriptures which testifie how they defiled their bodies Gen. 19. 5. and that pride fulnesse of bread and abundance of idlenesse was in Sodom they strengthned not the hand of the poore but were haughty and committed abomination before the Lord Ezek. 16. 49. 50. The Hebrew Doctors from the two words here used of Sodoms sinfull state doe gather their condemnation both in this world and in the world to come Thalmud in Sanhedr chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea that is the west see Gen. 12. 8. Abram vieweth the land but possesseth it not so did Moses Deut. 34. 1. 4. Vers. 15. to thee God gave Abram no inheritance in the land no not the bredth of a foot yet hee promised that he would give it to him for a possession and to his seed after him when as yet hee had no child Acts 7. 5. By faith hee sojourned in the land of promise as in a strange country for he looked for a City which hath foundations whose builder and maker is God Heb. 11. 9. 10. and to thy seed this may be an interpretation of the former to thee that is to thy seed for the word and sometime meaneth that is or even as 1 Chron 21. 12. three dayes the Lords sword and the pestilence for that is to say the pestilence it expoundeth the former therefore in 2 Sam. 24. 13. is written onely three dayes pestilence So in 2 Sam. 17. 12. of him and of all for that is of all the men that are with him thy seed thy posterity But as the earthly country figured an heavenly Heb. 11. 16. so Abrams seed were some after the flesh and some by promise Galat. 4. 22. 23. neither because they are the seed of Abram are they all children Rom. 9. 7. The chiefest intended in this promise is Christ then with him all Christians Iewes and Gentiles Gal. 3. 16. 26. 28. 29. See before Gen. 12. 7. for ever or unto eternity Yet they possessed it but a little while Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens their land to be wast and their Cities desolate Lev. 26. 33. and that the land should spue them out if they defiled it Lev. 18. 28. as came to passe 2 King 17. but the true seed which are Gods elect doe inherit it and his servants dwell there Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall and to be referred unto the just and meeke put in possession by Christ Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God ye lift up your eyes to your idols and shed blood and shall ye possesse the land ye worke abomination and ye defile every one his neighbours wife and shall ye possesse the land Ezek. 33. 24. 25. 26. Vers. 16. will put that is will make as the Greek translateth it if a man This sheweth the comparison not to be absolute for equality of number but in respect of men to whom Abrams children are infinite as the dust See after in Gen. 15. 5. Vers. 17.
histories testifie of that salt and dead sea as it was also called And the holy Scripture useth saltnesse for barrennesse Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany signifying how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces But by the Gospell and spirit of Christ graces are restored as was figured in a vision of waters issuing out of Gods house running into this sea healing the waters of it storing it with live fishes c. Ezek. 47. 1. 8. 9. 11. Vers. 4. served Chedor laomer herein God shewed the truth of Noes prophesie that Canaan should be Sems servant Gen. 9. 26. Chedorlaomer of Sems progeny was chiefe of all these Kings and Lord of the Canaanites Vers. 5. smote that is killed see vers 17. Rephaims or Raphaeans called of the Greeke and Chaldee paraphrast Giants and the Hebrew word is after used for such Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants in Davids dayes 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan Gen. 15. 20. Ashteroth a City in Basan where Og after reigned Ios. 13. 31. Zuzims these the Greeks call strong nations and the Chaldee Mighties Of them we reade not else-where unlesse their name was after changed by the Ammonites into Zamzummims Deut. 2. 20. Emims or according to the Greeke Ommeans these the Caldee calleth Terrible ones and so the Hebrue name signifieth They were a people great and many and tall as the Anakims accounted Giants and by the Moabites were called Terrible Emims Deut. 2. 10. 11. Shaveh or the plaine as the word signifieth of Kirjathaim which was a citie in the Land of Sihon afterwards King of Hesbon see Ios. 13. 19. Vers. 6. Chorites or Chorreans or Chorims a people that dwelt in Seir till Esau and his sonns drove them thence Deut. 2. 22. Gen. 36. 20. c. El-pharan by interpretation the Oke or plaine of Pharan or Paran which was a City by the wildernesse of that name see Gen. 21. 21. Vers. 7. En-mishpat that is by interpretation the Well of judgement and so the Greeke here calleth it the Chaldee nameth it the plaine of the division of judgement So called as it seemeth of Gods judgement or sentence given against Moses and Aaron for sinning at that place see Num. 20. 1. 10. 12. 13. the field that is the country or region so the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. the field of Soan Psal. 78. 12. the field of Syria Hos. 12. 12. wherby those countries are meant the Amalekite so called afterward of Amalek son of Esau Gen. 36. 12. Hazezon thamar which the Chaldee calleth Engedi as it is also named in 2 Chron. 20. 2. a Citie in the Land of Canaan which fell to the tribe of Iudah Ios. 15. 62. a fruitfull place of vines Song 1. 13. Vers. 10. had many pits Hebr. pits pits which meaneth many or diuers pits so heapet heapes is many heapes Exod. 8. 14. rankes rankes Mar. 5. 40. for by many rankes fell that is were slaine there as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places So there fell of Israel 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written there dyed See after Gen. 25. 18. Vers. 11. the substance or the goods cattell mony c. see Gen. 12. 5. their victuals or their meat the fruits of the land which were both sweet and plentifull made now a prey to the hungry souldiers The like judgements God threatned to the Israelites when they entred this land to possesse it if they brake his covenant Deuteron 28. 30. 31. 33. 51. Vers. 12. dwelt or was dwelling and so became partaker of their calamitie God thus chastening Lots former affectation of this pleasant country Gen. 13. 10. 11. Vers. 13. the Hebrew so named of his father Heber Gen. 11. 16. and hee and his children were commonly knowne by this title as in Gen. 39. 14. Numb 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River when God called him from Chaldea Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch and as this name of Hebrewes was the first title given to Abram and his seed so it indureth one of the last 2 Cor. 11. 22. Phil. 3. 5. the Okes or plaines see Gen. 13. 18. confederates Hebr. men or masters of league or covenant sworn-friends as the Greeke importeth Vers. 14. brother that is his kinsman see Gen. 13. 8. armed or drew out that is ledforth of his house Greeke numbred mustered trained or instructed we may understand it both of civill affaires and religion wherein hee had trained them the Chaldee calleth them young men and so doth Moses in vers 24. children that is servants borne in his house and to it belonging See after in Gen. 15. 3. pursued to weet after them as the Greeke saith meaning those kings fore-mentioned Dan a place in the north parts of Canaan called of old Leshem and being won by the Danites it was named Dan Ios. 19. 47. After it was called Caesarea so the Ierusalemy paraphrase calleth it Dan de Kasarjon Vers. 15. the left hand of Damascus called in Hebrew Dammesek and sometime Darmesek as 1 Chron. 18. 5. which was the head of Aram or Syria Es. 7. 8. and for the left hand both the Chaldee paraphrasts say north of Damascus and that rightly for the east is counted the formost part of the world and the west the hindmost Esay 9. 12. and the South is called the rightside opposed to the North Psal. 89. 13. Thus Abram pursued them passed in peace by a way that hee had not gone with his feet Esay 41. 3. Vers. 16. the substance or goods to weet of the Sâ—doâ—ites as the Greeke version addeth Thus God gave the nations before Abram and made him rule ever Kings gave them as dust to his sword as driven stubble to his bow Esay 41. 2. A like victory God gave to David over the Amalekites 1 Sam. 30. 18. 19. c. And as the Hebrew have a saying that whatsoever befell unto the fathers is asigne unto the children so of this victory they write that it befell unto Abraham to teach that foure kingdomes should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand and they should bring againe all their captives and all their substance Which are the foure kingdomes spoken of in Daniel R. Menachem on Gen. 14. Vers. 17. from smiting or from the slaughter as the Greeke turneth it and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith he smote 2 King 14. 5. another saith he killed 2 Chron. 25. 3.
explaineth it I have accepted thy prayer twelve Princes So of Iakob Isaaks sonne came twelve Patriarchs Act. 7. 8. These Princes are after named in Gen. 25. 12. 16. Vers. 21. covenant This is the thirteenth time that the covenant is named in this Chapter and hereby is meant the promise of Christ and salvation in him as the Apostle sheweth in Rom. 9. 5. 7. 8. and by this it appeareth that Gods covenant with Abraham was of spirituall and heavenly things in Christ as is also confirmed by Luke 1. 55. 72. 73. 74. Gal. 3. 29. wherein Isaak was preferred before Ismael Vers. 22. God went up to weet into heaven and appeared no longer so in other like visions of Angels they are said to goe into heaven Luke 2. 25. For God the Chaldee saith the glory of the Lord meaning the vision which had now appeared which phrase the holy text sometime useth as in Ezekiel 1. 29. and 3. 23. and 8. 4. So after in Gen. 35. 13. Vers. 23. Abraham tooke herein hee shewed a rare example of obedience to Gods word not regarding the affliction danger shame scandall and foolishnesse which this action in the eyes of the world seemed to bring with it though to him-selfe and all the faithfull in his house it was the seale of the righteousnesse of faith Rom. 4. 11. Here the Iewes have their uncertaine conjectures or traditions as that Abraham sent and called for Sem the sonne of Noe he was Melchisedek about this businesse that it was done on Atonement day spoken of in Levit. 16. and in the place where afterward the Altar stood in the Court of the Temple and the like Pirke R. Eliezer ch 29. circumcised or cut off to weet all the skin that covered the top of the flesh that the top of the flesh remained bare for so the Hebrew shew the manner of Circumcision to have beene And this being a holy signe and seale Abraham doubtlesse sanctified the work by praier which custome all the Iewes keepe to this day For hee that circumciseth doth first blesse him that sanctified them with his commandements and commanded them to circumcise and to gather themselves into the covenant of Abraham their father that sanctified his beloved from the womb and sealed their off-spring with the signe of the holy covenant that commanded them to circumcise strangers and servants and to draw out of them the blood of the covenant Which blessings Maimony recordeth in his foresaid treatise of Circumcision ch 3. S. 1. 2. 3. 4. 5. where he also noteth that who so circumciseth a man growne must cover his nakednesse whiles he blesseth and after he uncovereth and circumciseth him selfe-same day Hebr. the body or strength of this day at Gen. 7. 13. the Greeke interpreteth it in the time of that day From hence and the commandement in Lev. 12. 3. the Iewes have taught that none might ever circumcise but in the day time after the Sun was up Maimony treat of circum ch 1. S. 8. Vers. 27. circumcised with him Not onely Abraham himselfe but his houshold with him kept the way of the Lord Gen. 18. 19. and by faith they all obeyed this hard precept whereby they were wounded pained and sore in their flesh all at once as Gen. 34. 25. and spiritually did put off the body of the sinnes of the flesh by the circumcision of Christ Col. 2. 11. CHAP. XVIII 1 Abraham entertaineth three Angels 9 who promiseth Sarah a sonne 12 where at she laugheth and is reproved 17 The destruction of Sodom is revealed to Abraham 23 and hee maketh intercession for the men thereof 32 The whole Citie should bee spared if but ten just persons were found therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah appeared unto him in the Okes of Mamree and he was sitting at the tent doore in the heat of the day And he lifted up his eyes and saw and loe three men standing before him and he saw and ranne to meet them from the tent doore and bowed-downe himselfe to the ground And hee said Lord if now I haue found grace in thine eyes passe not away I pray thee from thy servant Let a little water I pray you be taken and wash ye your feet and leane-ye-downe under the tree And I will take a morsell of bread and sustaine ye your heart after that ye shall passon for therfore have you passed unto your servant And they sayd So doe as thou hast spoken And Abraham hastned into the tent to Sarah and hee said Hasten three peckes of flowry meale knead and make cakes And Abraham ranne unto the herd and he tooke a Calfe of the herd tender and good and gave it to a yongman and hee hastned to make it ready And hee tooke butter and milke and the calfe of the herd which he had made ready and set it before them and he was standing by them under the tree and they did eat And they said unto him where is Sarah thy wife And hee said behold in the tent And hee said Returning I will returne unto thee when this time reviveth and loe Sarah thy wife shall have a sonne And Sarah heard in the tent doore and it was behind him And Abraham and Sarah were old comming into daies it ceased â—o be with Sarah after the way of women And Sarah laughed within her selfe saying after I am wexed-old shall I have pleasure also my Lord is old And Iehovah said unto Abraham wherefore laugheth Sarah saying Shall I verily bear a-child and I am old Shall any-thing be unpossible for Iehovah At the appointed-time will I returne unto thee when this time reviveth and Sarah shall have a sonne And Sarah falsly-denyed saying I laugbed not for she was afraid and he said nay but thou didst laugh And the men rose-up from thence and looked towards Sodom and Abraham went with them to bring them on the way And Iehovah sayd shall I hide from Abraham that which I am doing And Abraham being shall bee a great and mighty nation and blessed shall be in him all nations of the earth For I know him how that hee will command his sonnes and his house after him and they shall keepe the way of Iehovah to doe justice and judgement that Iehovah may bring upon Abraham that which he hath spoken unto him And Iehovah said The cry of Sodom and Gomorrha because it is much and their sinne because it is very heavy I will goe-downe now and see whether according to the cry therof that is come unto me they have done altogether and if not that I may know And the men turnedthe face from thence and went to Sodom and Abraham he yet stood before Iehovah And Abraham drew-neere and said wilt thou also consume the just with the wicked If so be there bee fifty just men within the City wilt thou also consume and not spare the place for the fifty just which are within it Far-be-it from thee to doe according to this word to slay the
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
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.
17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
of Rebekah as the Scripture sheweth Nurses to have 1 Thes. 2. 7. Num. 11. 12. Vers. 60. unto thousand that is a mother of innumerable people The Chaldee translateth thousands and ten thousands whereby an infinite number is meant as in Dan. 7. 10. the gate that is as the Greeke and Chaldee translateth the cities and by possessing or inheriting is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them or it that is the seed see Gen. 22. 17. Vers. 61. after the Greeke translateth with the man So in 1 Cor. 10. 4. the rocke that followed them is in the Syriack and Arabick versions turned the rocke that went with them Thus Rebekah left her friends and fathers house to goe unto Isaak her husband so the Spouse of Christ is exhorted to forget her people and her fathers house Psal. 45. 11. Vers. 62. from the way Hebr. from the comming or from comming that is from walking The Greeke translateth Isaak walked through the wildernesse Beer lachai roi that is the well of him that liveth that seeth me whereof see Gen. 16. 14. The Greek saith by the well of vision the Chaldee from the well whereat the Angell of life appeared But the Ierusalemy paraphrase saith And Isaak went from the schoole-house of Sem the great to the well whereat the majesty of the Lord had beene revealed Though this exposition be uncertaine yet it is certaine Sem was now alive by comparing his life time Gen. 14. 18. Where Melchisedek is counted by the Iewes Sem the great who might well be master of a schoole of the Prophets south country or land of the south the south part of Canaan see Gen. 12. 9. Vers. 63. to mediate or to pray as the Chaldee translateth but the Greeke saith to exercise him-selfe which comprehendeth both meditation and prayer as the Hebrew also doth Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth or turning towards that is when it was towards evening before Sunne setting as on the contrary the looking forth of the morning Exod. 14. 27. is very early before Sunne rising So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set It seemeth to be at the ninth houre of the day with us the third houre after noone for then they beganne the daily evening service of God and burning of sacrifice and it was called in Israel the houre of prayer Act. 3. 1. Vers. 64. lighted Hebr. fell downe the Greeke hath leaped downe which was to meet him with the more reverence and submission a veyl a signe also of subjection 1 Cor. 11. 5. 6. 10. Vers. 67. the â—â—nt of Sarah which she had peculiar for her owne use see Gen. 23. 2. the Greek translateth it the house or habitation and so the Lords tent is called an house 1 Chron. 9. 23. Compare with this Song 8. 2. where the Church bringeth Christ into her mothers house he tooke by solemnity of mariage this was in the 40 yeere of his life Gen. 25. 20. loved her So ought men to love their wives as their owne bodies likewise hee saith Husbands love your wives even as Christ also loved the Church Eph. 5. 28. 25 was dead These words the Chaldee paraphrast addeth and the Hebrew text sometime supplieth such wants as that which thou hast prayed Esay 37. 21. for I have heard that which thou hast prayed 2 King 19. 20. The Greeke translateth he was comforted concerning Sarrha his mother She died three yeeres before his mariage Hereupon the Hebrew Doctors say Isaak mourned for his mother Sarah three yeeres after three yeeres he tooke Rebekah and forgat the mourning for his mother from whence thou maist learne that whiles a man takes not a wife his love goeth after his parents when hee takes a wife his love goeth after his wife as it is said in Gen. 2. 24. Therefore shall a man leave his father and his mother and he shall cleave to his wife Pirkei R. Eliezer ch 32. CHAP. XXV 1 Abraham taking Keturah to wife hath by her many sonnes and nephewes 5 The division of his goods 7 His age and death 9 His buriall 11 Isaak blessed after his father's death 12 The generations of Ismael 17 his age and death 19 Isaak prayeth for Rebekah being barren 22 She conceiving the children strive in her wombe 24 The birth of Esau and Iakob 27 Their different state 29 Esau selleth his birthright to Iakob for a messe of pottage ANd Abraham added and tooke a wife and her name was Keturah And she bare to him Zimran and Iokshan and Medan and Midjan and lishbak and Shuach And Iokshan begat Sheba and Dedan and the sonnes of Dedan were Asshurim and Lerushim and Leummim And the sonnes of Midâ—an Ephah and Epher and Epoch and Abida and Eld 〈…〉 all these were the sonnes of Keturah And Abraham gave all that he had to Isaak And to the sonnes of the concubines which Abraham had Abraham gave gifts and sent them away from 〈…〉 aak his sonne while hee yet lived eastward unto the east country And these are the dayes of the yeeres of the life of Abraham which he lived hundred yeeres and seventy yeeres and five yeeres And Abraham gave-up the ghost and dyed in a good hoary age an old-man and full of 〈…〉 and hee was gathered unto his peoples And Isaak and Ismael his sonnes buried him in the cave of Macpelah in the field of Ephron the sonne of Zohar the Chethite which is before Mamree The field which Abraham purchased of the sonnes of Cheth there was Abraham buried and Sarah his wife And it was after the death of Abraham that God blessed Isaak his sonne and Isaak dwelt by Beer-lachai-roi And these are the generations of Ismael Abrahams son whom Hagar the Aegyptian Sarahs hand maid bare unto Abraham And these are the names of the sonnes of Ismael by their names according to their generations the first-borne of Ismael Nebajoth and Kedar Adbeel and Mibsam And Mishma and Dumah and Massa. Hadar and Tema Ietur Naphish and Kedmah These are the sonnes of Ismael and these are their names by their townes and by their castles twelve Princes according to their nations And these are the yeeres of the life of Ismael a hundred yeeres and thirty yeeres and seven yeeres and he gave-up the ghost and died and was gathered unto his peoples And they dwelt from Havilah unto Shur which is before Aegypt as thou goest to Assiria before the faces of all his brethren did hee fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these are the generations of Isaak the sonne of Abraham Abraham begat Isaak And Isaak was fourtie yeeres old when hee tooke Rebekah daughter of Bethuel the Syrian of Padan Aram the sister of Laban the Syrian unto him to wife And Isaak intreated Iehovah for his wife because shee was barren and Iehovah was intreated of him and Rebekah his wife conceived And the sonnes strougled-together within her and
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
being touched became like the fat of a dead thing therefore it is unlawfull for the sonnes of Israel to eat of the sinew c. Pirkei R. Eliez ch 37. that shranke or that was removed or forgate his place The Greek translateth the sinew that was benummed By the Hebrew Canons they were bound to abstaine from eating this sinew both within the land of Israel and without the land in common meates and in holy in cattell and in wild beasts in the right thigh of the beast and in the left But not infowles because they have no hollow in the thigh And whose eateth of the sinew that shranke the quantity of an Olive is beaten with 40 s 〈…〉 es Thalmud Bab. in Cholin ch 7. and Maimony in treat of Forbidden meats ch 8. Therefore the Iewes are carefull to cut away out of all beasts which they kill and eat this sinew with all the branches of it underneath and the muscle of flesh wherein they are for more assurance Also in their sacrifices when the members of the burnt offring were cut in peeces and salted then all the peeces were laid upon the Altar and they tooke out the sinew that shranke being upon the top of the Altar and threw it upon the ashes which was in the midst of the altar saith Maimony in Misn. treat of Offring the sacrifices ch 6. S. 4. Among the Hebrewes also that paine in the thigh with vs named the Sciatica is by them called Gid hannasheh that is The sinew that shranke CHAP. XXXIII 1 Iakob goeth before his family and boweth unto Esau seven times 4 the kindnesse of Iakob and Esan at their meeting 6 Iakobs wives and children bow unto Esau. 10 With much intreaty he receiveth Iakobs present 12 Offereth to accompany Iakob but his courtefie is modestly refused 17 Iakob commeth to Succoth 18 At the city of Sechem he buyeth a field and buildeth an altar called El-Elohe-Israel ANd Iakob lifted up his eyes and saw and behold Esau came and with him foure hundred men and he divided the children unto Leah and unto Rachel and unto the two handmaids And he put the handmaids and their children first and Leah and her children after and Rachel and Ioseph aftermost And he passed over before them and bowed himselfe to the ground seven times untill hee came neere to his brother And Esau ran to meet him and imbraced him and fell on his neck and kissed him and they wept And he lifted up his eyes and saw the women and the children and said who are these with thee and he said The children which God hath graciously given to thy servant And the handmaids came-neere they and their children and bowed-themselves And Leah also came-neere and her children and they bowed-themselves and after came Ioseph neere and Rachel and they bowed-themselves And he said what meanest thou by all this company which I met And he said to find grace in the eyes of my Lord. And Esau said I have much my brother let that which is thine be thine And Iakob said Nay I pray thee if now I have found grace in thine eyes then take my present at my hand for therefore I have seene thy face as though I had seene the face of God and thou wast pleased with me Take I pray thee my blessing which is brought to thee because God hath dealt-graciously with mee and because I have all and he urged him and he tooke it And he said let us take our journey and goe and I will goe before thee And hee said unto him my Lord knoweth that the children are tender and the flockes and herds are with young with me and if they overdrive them one day then all the flockes will dye Let my Lord I pray thee passe over before his servant and I will leadon softly according to the foot of the worke which is before me and to the foot of the children untill I come unto my Lord to Seir. And Esau said Let me appoint I pray thee with thee some of the folke which are with me and he said wherefore is this let me find grace in the eyes of my Lord. And Esau returned in that day on his way to Seir. And Iakob journeyed to Succoth and built him an house and made boothes for his cattell therefore he called the name of the place Succoth And Iakob came safe to the City of Sechem which is in the land of Canaan when he came from Padan Aram and he encamped before the City And he bought a parcell of a field where hee had stretched-out his tent at the hand of the sonnes of Hamor the father of Sechem for an hundred lambs And he set-up there an Altar and called it El-Elohe-Israel Annotations HAndmaids in the Chaldee concubines So one of them is called Gen. 35. 22. Vers. 3. seven this may be taken for many times as the barren hath borne seven that is many 1 Sam. 2 5. seven that is many abominations are in the hatefull mans heart Prov. 26. 25. and sundry the like Here Iakob doth that himselfe which God promised should bee done unto him Gen. 27. 29. But humility goeth before honour And it is noted by the Hebrew Doctors as a decree of God that Esau should be ruler over Iakob in this world and Iakob ruler over Esau in the world to come Pirkei R. Eliezer ch 37. Vers. 4. kissed him These were signes of Esaus affections changed from his former hatred Gen. 27. 41. Luk. 15. 20. and of Iakobs prevailing with men as he had with God Genes 32. 28. for his waies pleasing the Lord hee made his enemies at peace with him Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three prickes over it as leading the reader to observe well this matter In the words following the Greeke addeth they wept both Vers. 8. what meanest thou Hebr. what to thee company or camp the drove sent before Gen. 32. 16. to finde that is that I may finde the Greek explaineth it that thy servant may finde grace Vers. 9. much Hereby he may meane inough or a great deale the Greeke translateth it many things Iakob in vers 11. speaketh more freely I have all things Thus Esau had received his blessing Gen. 27. 39. be thine that is keepe it to thy selfe or as the Chaldee explaineth it much good doe it thee that which thou hast Vers. 10. therefore or because as this word signifieth in Gen. 38. 26. face of God that is honourable and comfortable The Chaldee for God Elohim translateth Princes as the word sometime signifieth Psal. 82. pleased or thou hast favourably accepted me Vers. 11. blessing that is the gift which by the blessing of God I have received and doe with a willing and liberall heart give unto thee Hereupon the scripture often useth a blessing for a bounteous gift or liberality 1 Sam. 25. 27. and 30. 26. 2 King 5. 15. and so the Apostle useth it in 2 Cor. 9. 5. 6. The
Chaldee keepeth here the word used in the former verse the present all that is inough of all the Greeke turneth it plurally all things A more full acknowledgment and contentation then Esaus who said he had much vers 9. he took it Iakob herein had the preeminence for it is more blessed to give than to receive Act. 20. 35. and Abram would not bee inriched by the king of Sodom Gen. 14. 23. The Hebrew Doctors in Bresith rabbah here say that all the gifts which Iakob gave to Esau the kings of the world shall restore unto the King Christ as Psal. 72. 10. Vers. 12. and goe meaning unto Seir where hee would lovingly entertaine his brother and gratifie his kinenesse By Iakobs answer in vers 14. it seemeth he did so understand him Vers. 13. with yong or giving-sucke as the Chaldee translateth it The Hebrew may imply both as 1 Sam. 6. 7. Vers. 14. will lead on or will gently-lead softly As Iakob here with his flocke so Christ the good sheepherd is prophesied to deale with his people Esa. 40. 11. the foot of the worke that is the pace of the cattell as they are able to goe called a worke because about them his labour was imployed So in Exod. 22. 8. Thus Christ preached as men were able to heare Mark 4. 33. so did his Apostles becomming weake to the weake 1 Cor. 3. 2. 9. 22. Rom. 15. 1. For foot the Greek translateth leisure Vers. 15. appoint or set and consequently leave as the Greeke and Chaldee doe translate it So in Exod. 10. 24. let mee finde grace that is grant my desire and leave none So to finde grace is to have a request granted Gen. 34. 11. and 47. 25. 1 Sam. 25. 8. Or as the Greeke translateth it is inough that I have found grace as being a thankfull refusall and so the Hebrew phrase seemeth elsewhere to import as in Ruth 2. 13. 2 Sam. 16. 4. Vers. 17. an house in Greeke houses they were cottages for present use for hee stayed not there long Succoth that is boothes or tents hereof the place had the name and so the citie that was after there builded was called Succoth Iudg. 8. 15. 16. Likewise the place whither Iakobs sonnes first came after they went out of Egypt was called Succoth Exod. 12. 37. and in memoriall of their dwelling in boothes God appointed a yeerely feast for all the people called the feast of Succoth that is of boothes or tents made of green boughes of trees wherein they dwelt seven daies in a yeere Levit. 23. 34 42. 43. V. 18. came safe or came in peace sound whole he and all that he had having got the victory over all troubles and dangers according to the promises of God Gen. 31. 3. 32. 28. The Hebrew Salem is so interpreted here by the Chaldee paraphrase safe or sound but the Greeke maketh it the name of a place to Salem the citie of the Sichimites Howbeit we finde elsewhere no mention of such a citie Yet if so it be understood it is an other then that Salem where Melchisedek raigned Gen. 14. 18. which was Ierusalem from which this Salem was 40. miles distant In Ioh. 3. 23. there is mention of a Salem by Enon where Iohn baptised which is thought to bee that Saalim spoken of in 1 Sam. 9. 4. Sechem or Sychem as in Greeke it is called Act. 7. 16. called also Sichar Ioh. 4. 5. Padan Aram or Mesopotamia of Syria as the Greeke hath it See Gen. 25 20. encamped pitched his tents Vers. 19. he bought yet was that land given of God to him and his fathers Gen. 12. 6. 7. but hoc was a pilgrim on it as were they Heb. 11. 9. and in hope of that promise in time to be fulfilled he purchased this field as Ieremie bought a field for like signification Ier. 32. 9. 15. After it became the portion of Ioseph his children Ios. 24. 32. Hamor or Emmor as it is written Act. 7. 16. in Hebrew Chamor 100. lambs so the Greek Chaldee both translate the word Others thinke they 〈…〉 ere pieces of money on which the images of lambs were stamped So in Ios. 24. 32. Iob 42. 11. It hath beene an ancient custome in many nations to buy and sell not onely for money but by exchange of one thing for another as among the Greekes Homer Iliad 8. Vers. 20. an altar for thanksgiving to God as his fathers had done Gen. 12. 7. and 13. 18. c. El Elohe Israel that is God the God of Israel so named as a 〈…〉 stimoniall of his faith and a memoriall of the mercie of God who gave him that new name Gen. 32. 28. The like Moses did Exod. 17. 15. calling his altar Iehovah Nissi The Greek here translateth he called upon the God of Israel also the Chaldee he sacrificed upon it before God the God of Israel About this time fell out the departure of Iudah from his brethren and mariage with a Canaanitish woman mentioned in Gen. 38. 1. c. see the annotations there CHAP. XXXIV 1 Dinah Iakobs daughter is ravished by Sechem 4 He sueth to marie her 8 Hamor his father followeth the suit 13 Iakobs sonnes offer the condition of Circumcision to the Sechemites 20 Hamor and Sechem perswade them to accept it 25 The sonnes of Iakob upon that advantage slay them 27 and spoile their citie 30 Iakob for it reproveth Simeon and Levi. ANd Dinah the daughter of Leah which shee bare unto Iakob went-out to see the daughters of the land And Sechem the sonne of Hamor the Evite prince of the land saw her and he took her and lay with her and humbled her And his soule clave unto Dinah the daughter of Iakob and he loved the damsell and spake to the heart of the damsell And Sechem said unto Hamor his father saying Take mee this maid to wife And Iakob heard that he had defiled Dinah his daughter and his sonnes were with his cattell in the field and Iakob held his peace untill they were come And Hamor the father of Sechem went-out out unto Iakob to speake with him And the sonnes of Iakob came out of the field when they heard it and the men were grieved and they were very wroth because hee had done folly in Israel in lying with Iakobs daughter and so should not be done And Hamor spake with them saying Sechem my sonne his soule is affected unto your daughter I pray you give her unto him to wife And make yee mariages with us and take yee our daughters unto you And yee shall dwell with us and the land shall bee before you dwell and trade you therein and get firme possessions therein And Sechem said unto her father and unto her brethren let mee finde grace in your eyes and what ye shall say unto mee I will give Very largely-aske of me dowry and gift and I will give according as ye shall say unto me and give yee unto mee the damsell
was he when hee interpreted Pharaohs dreame Gen. 41. 46. and nine yeeres after when there had been 7 yeers plenty and two yeeres famine did Iakob with his family goe downe into Egypt Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither Pharez the sonne of Iudas whose birth is set downe in the end of this chapter had two sonnes Ezron and Hamul Gen. 46. 8. 12. Seeing then from the selling of Ioseph unto Israels going into Egypt there cannot bee above three and twenty yeeres how is it possible that Iudas should take a wife and have by her three sonnes one after another and Selah the yongest of the three bee mariageable when Iudas begat Pharez of Thamar Gen. 38. 14. 24. and Pharez bee growne up maried and have two sonnes all within so short a space The time therefore here spoken of seemeth to bee soone after Iakobs comming to Sechem Gen. 33. 18. before that historie of Dinah Gen. 34. though Moses for speciall cause relateth it in this place Iudah or Iudas as the Greeke alwaies nameth him Mat. 1. 2. a man an Adullamite that is an heathen man dwelling in Adullam or Odollam as the Greeke calleth it a citie in the land of Canaan which afterward was given for a possession to the Sonnes of this Iudas Ios. 15. 1. 35. The word man here as in the verse following may be omitted for the sense see Gen. 13. 8. or it may be read a man of Adullam as where one Evangelist writeth The men Ninivites Mat. 12. 41. another writeth The men of Niniveh Luk. 11. 32. Vers. 2. Canaanite the Chaldee translateth it a merchant and so the word is sometime used in Scripture Prov. 31. 24. Iob. 41. 6. but the Greeke here calleth him a Chananaean Shua in Greek Saba but in vers 12. Saua tooke her namely to wife as verse 12. Contrary to his dutie for he should not have maried with such Gen. 24. 3. and 27. 46. and 28. 1. Iudas was now in likelihood about 13. or 14. yeeres of age went in that is lay with her see Gen. 6. 4. Vers. 4. Onan in Greeke Aunan Vers. 5. Selah or Shelah in Greeke Selom so after verse 11. c. he was the Greeke saith she was Chezib a towne called also Achzib which likewise fell to the tribe of Iudah Ios. 15. 44. The Greeke calleth it Chazbi The name hath in Hebrew the signification of lying and to it the Prophet alludeth saying the houses of Achzib shall be Achzab a Lye to the Kings of Israel Micah 1. 14. Vers. 6. to Er or for Er when in likelihood he also was about 14. yeeres of age Thamar or Tamar that is by interpretation a palme tree Song 7. 7. Of what kindred she was the scripture speaketh not but shee became the mother to our Lord Christ according to the flesh Mat. 1. 3. Vers. 7. evill in the eyes that is displeasing The letters in Hebrew of this word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill and of his name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er are the same the order onely changed the like whereof is before in Noes name and Grace Gen. 6. 8. slew him this was very soone after his mariage in his youth So evill doers shall bee cut off Psal. 37. 9. And this judgement on Iudahs first borne is mentioned sundry times Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Iudas Hebr. 7. 14. so God would have no wicked man to be his progenitor Vers. 8. marie her the Hebrew word is not meant of usuall solemnization of mariage but peculiar for marying with his brothers widow and doing that dutie of a kinsman whereof there was a law after given of God according to this case Deut. 25. 5. which law as many other God had made knowne before unto the Patriarchs as this scripture manifesteth The Hebrew Doctors say It is commanded by the Law in Deut. 25. 5. 6. that a man shall marie the wife of his brother by the fathers side if they have beene maried or if they have beene betrothed together if he dye without seed Brethren by the mothers side onely are not counted brethren in this case of marying the brothers wife or for matter of inheritance c. Maimony in Misneh tom 2. in Iibbum and Chalitsah chap. 1. S. 1. 7. See the annotations on Deut. 25. seed a childe which may bee counted thy brothers who is deceased that his name be not wiped away out of Israel Deut. 25. 6. Otherwise excepting this case it was unlawfull for a man to have his brothers wife Levit. 18. 16. and 20. 21. Vers. 9. not be his but stand up with his brothers name as his brothers childe though this was onely for the first borne all the rest should have beene counted his owne Deut. 25. 6. So the Chaldee translateth that the seed should not bee called by his name when or if at any time Whensoever spilled or corrupted which the Greeke translateth shed or spilled An unkinde and most unnaturall fact to spill the seed which by Gods blessing should serve for the propagation of man-kinde and in this man for the propagation of the sonne of God according to the flesh in whom all nations of the earth should be blessed Gen. 22. 18. which made the sinne most impious and hastened Onans speedy death from the hand of God Vers. 11. Remaine or sit dwell a widow so sending her home to her fathers house but without permission to mary another man yet not purposing she should have his sonne for whom hee made her stay This was in him very injurious which God soone chastened him for by the death of his wife and giving him over to incest with his daughter in law By the law in Levit. 22. 13. a widow that had no childe might returne to her fathers house and her estate was as in her youth he sayd in his heart as the Greeke explaineth it lest hee dye meaning I will not give her unto Selah to wife lest he dye also vers 14. An unperfect speech wherof see Gen. 3. 22. and an evill surmise that he had of Thamar as if shee had caused his other sonnes death Vers. 12. the daughter of Shuah the Greek translateth and Saua the wife of Iudas dyed was comforted after mourning for his wives death as Gen. 23. 2. and 24. 57. sheepe shearers At such times they used to have feasts 1 Sam. 25. 8. 11. So hee went to make merry after his mourning his friend the Greeke translateth Eira his shepheard reading for Regneh a friend without vowels Rogneh a shepheard and so in verse 20. but the Chaldee translateth friend and it hath the name in Hebrew of feeding-together and so generally of society friendship neighbourhood Timnath or Thamna a citie in the Philistines country which also befell to Iudahs children for a possession Ios. 15. 57. There Sampson tooke a wife Iudg. 14. 1. c. Vers. 14. wrapped
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
head Annotations SOme or part the Greeke faith onely of his brethren V. 3. your workes that is your occupation So Gen. 46. 33. sheepherds Hebr. a feeder of sheepe the singular being put for all as Gen. 3. 2. or understand every of them is a sheepherd Vers. 6. before thee exposed unto and free for thee So Gen. 13. 9. and 20. 15. and 34. 10. of activity or of ability power prowesse It implieth as well fitnesse of mind as of body and so prudence diligence valour Exod. 18. 21. rulers or masters princes those which I have meaning either those 〈◊〉 as the Greeke translateth ruler of my cattell or those rulers those shepherds which I have already Vers. 7. blessed that is saluted him with prayer for his welfare and thanks for his bountie So blessing is used for saluting 2 King 4. 29. for praying Num. 6. 23. 24. for thanks giving Mat. 26. 26. with Luk. 22. 19. Againe Iakob blessed Pharaoh when he went out verse 10. that is tooke his leave commending him to God Vers. 9. pilgrimages or sojournings so hee calleth it rather then life both for his many removings from place to place on earth and for that we have here no abiding citie Heb. 13. 14. and 11. 9. 13. See before in Gen. 23. 4. are 130. yeeres his being in the third yeere of the famine Gen. 45. 6. Ioseph being 30. yeres old 7. yeeres before the famine Gen. 41. 46. sheweth that Ioseph was borne when his father Iakob was 91. yeeres old which was the fourteenth yeere of his service to Laban Gen. 30. 25. and 31. 41. and so Iakob was 77. yeere old when hee was sent of his parents from the face of Esau and to get a wife in Mesopotamia Gen. 28. 1. 2. 10. of my fathers for Abraham lived 175. yeeres Gen. 25. 7. Isaak 180. yeeres Gen. 35. 28. Vers. 11. placed or seated made to dwell Rameses a citie in the land of Goshen in Egypt mentioned after in Exod. 12. 37. Vers. 12. nourished or sustained fostered with all things needfull as he had promised Gen. 45. 11. and after in Gen. 50. 21. Hereupon he is called the feeder and stone of Israel Gen. 49. 24. The Greeke translateth it esitometrei that is hee gave them their measure of corne or portion of meat A like word Sitometrion is used for a portion of meat in Luk. 12. 42. which seemeth to have reference unto this place according to the little ones that is according to the number that was in their families as well small as great In this sense the Greeke translateth according to the bodies that is the number of their persons See Gen. 50. 21. The Hebrew may also be Englished to the mouth of a little one meaning as meat is put into a childs mouth lovingly tenderly carefully Vers. 13. the land the Chaldee expoundeth it the people of the land fainted or were wearied So the Greeke also translateth it fainted other raged as Prov. 26. 18. Vers. 15. and why or for why but and is oft used in troubled and passionate speeches see Genes 27. 28. Vers. 16. give you to weet bread as the Greeke explaineth the next verse confirmeth meaning in exchange for their cattell Vers. 17. led them that is sed and nourished as the Greeke interpreteth it Vers. 18. the 2. yeere namely after their cattell were sold which was the sixt yeere of the famine possession of beasts that is flocks and herds and other beasts Vers. 19. and our land to weet dye that is be desolâ—â—e and barren as the Greeke explaineth it thus that therefore we dye not before thee and our land bee desolate buy us c. Vers. 20. of Egypt or of the Egyptians as the Greeke translateth Vers. 21. removed or made them passe which was to change their right and translate the proprietie of their land to Pharaoh therefore the Gr. interpreteth he brought them into bondage unto him for servants Thargum Ierusalemy giveth another reason hereof that the Egyptians should not deride the sonnes of Iakob that were strangers among them Here was an extraordinary punishment of God upon others of Chams posterity brought into bondage See Gen. 9. 25. Vers. 22. the priests or Princes the originall word signifieth both as is observed on Gen. 41. 45. and 14. 18. But both Greeke and Chaldee here translate it priests an allowance or constitution statute that is a constituted portion of food their daily bread assigned and allowed them The Greeke translateth it a gift the Chaldee a portion See also Prov. 30. 8. Vers. 24. in the revenue that is the increase when it brings forth fruit as the Chaldee explaineth parts Hebr. hands in Chaldee parts see Genes 43. 34. Vers. 25. let us finde grace vouchsafe to deale in this businesse for us with Pharaoh See this phrase Gen. 33. 15. Vers. 27. exceedingly or vehemently very mightily so God fulfilled his promise Gen. 46. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twelfth Section of the law and last of Genesis called And Iakob lived See Gen. 6. 9. This section hath but one letter to distinguish it whereas the other have three Hereupon some reckon but 53. Sections in the whole law joyning this with the former But one R. Abraham in Zeror Hammor speaking of this one letter S. which standeth for Sethumah that is close thinketh this to be a closed section because saith he it is the key and seale of this booke yea of the whole law and of all the Prophets unto the dayes of Christ. For in Iakobs blessing Gen. 49. are shewed all the captivities of Israel and the deliverances untill the Teacher of Iustice come as it is written untill Shiloh come And because the time of Christs comming was unknown and none could or should understand it therefore this Section is continued with the former without any great distinction c. Vers. 28. 17. yeere so long Ioseph nourished his father in Egypt as Iakob had nourished Ioseph 17. yeere at home Gen. 37. 2. Vers. 29. to dye that is that he must dye See Gen. 23. 8. my thigh to sweare with this rite Abraham took an oath of his servant see Gen. 24. 2. doe with me mercy or deale mercifully kindly with me See Gen. 24. 49. Vers. 30. But I will lye or when I shall lye-downe that is sleepe with my fathers then thou shalt cary me c. burying-place or grave This Iakob required in faith as the Apostle observeth of Ioseph Heb. 11. 22. beleeving the promises made of God for his seed to returne and inherit that land which was a figure of their heavenly inheritance Gen. 50. 24. 25. Hebr. 11. 9. 10. 14. 16. The Hebrew Doctors note of Iakob that his whole body was buried in Cancan of Ioseph that his bones onely were buried there Gen. 50. 25. and of Moses that neither his body nor his bones were there buried yet was he advanced above them all in that he was buried of God no man knowing of his
childe Such had naturall right to a double portion of all their fathers goods Deut. 21. 17. the excellencie that is most excellent in dignitie or preferment Whereby the dignitie of the priesthood seemeth to be meant as by strength following is meant the government or kingdome And so the Chaldee paraphrast explaineth it thou shouldest receive three portions the first birthright the priesthood and the kingdome The Ierusalemy Thargum saith the same adding this withall and for the sinne of my sonne Ruben the first birthright is given to Ioseph the kingdome to Iudah and the priesthood to the tribe of Levi. And that the first borne were Priests and governours see Gen. 25. 31. of strength or excellent strong This word which properly signifieth hard or firme strength is often applyed to kings and kingdomes which for the most part are gotten and maintained by strength and the kings strength is an honourable stile of his Majestie see Psal. 99. 4. and 110. 2. Vers. 4. Vnstable or Light soone-mooved this is alwaies used in the evill part Iudg. 9. 4. Zoph 3. 4. ser. 23. 32. and implyeth both his sudden light affections which caried him to evill and his sudden downfall from his dignity excell not that is thou shalt not excell but lose thine honour So the Chaldee explaineth it thou shalt not have profit nor receive the excellent portion he went up unto the Greeke changeth the person and translateth on which thou went est up also the Chaldee expoundeth it when thou wentest up to my bed Iakob as with indignation of the fact turneth his speech from Ruben to his brethren Such changes are often in the holy text as Deut. 5. 10. that love me and keepe his commandements for which in Exod. 20. 6. is my commandements And in Dan. 9. 4. thou keepest covenant towards them that love him for that love thee So Mark 11. 32. they feared the people for w ch in Matt. 21. 26. is written we feare Otherwise wee may read it thus thou defiledst my couch it is gone-up that is it is vanished away meaning the excellencie which we should have had For by defiling Bilhah his fathers concubine he lost his birthright Gen. 35. 22. 1 Chron. 5. 1. 2. To goe-up is sometime used for vanishing away Exod. 14. 16. Ier. 48. 15. Vers. 5. brethren specially consociate in that evill deed of killing the Sychemites Gen. 34. 25. and so brethren not in nature onely but in conditions See Gen. 10. 21. instruments or weapons to weet they were giving themselves and their members as weapons of unrighteousnesse unto sin as Paul speaketh Rom. 6. 13. meaning of their cruell fact forementioned Gen. 34. 25. sojourning habitations in the land of their sojourning as saith the Chaldee paraphrast where they being strangers indangered the ruine of themselves and their fathers house Gen. 34. 30. Or their agreements meaning the covenanted conditions made with the Sychemites to consent unto them if they would be circumcised which was with deceit Gen. 34. 13. 15. c. Thus also the Greeke may bee understood hairesis being sometime used for a conditional covenant Or their swords but the word is not so found elsewhere Vers. 6. secret that is as the Greeke translateth it and Thargum Ierusalemy their councill their assembly So David saith the secret of evill doers Psal. 64. 3. and Ieremy the secret of mockers Iere. 15. 17. that is the assembly Iakob here meaneth that neither should any neither would he approve of their perfidy glorie or honour hereby may be meant the tongue which is the glorie of man by speech being good and the contrary if it be evill Iam. 3. 5. c. So my glory Psal. 16. 9. is by the Apostle cited my tongue Act. 2. 26. Otherwise it is a repetition of the former my glory that is my soule a man Hemor the King and Sychem his son with the men of the citie Gen. 34. 25. 26. Therefore the Greeke translateth it men and Thargum Ierusalemy Kings and rulers And the singular is often put for many as the man of Israel fled 1 Chro. 10. 1. that is the men of Israel 1 Sam. 31. 1. See also Gen. 3. 2. selfe-will or pleasure houghed the Oxe so the Greeke also translateth it meaning that they tooke away and destroyed the oxen and other beasts of the Sychemites Gen. 34. 28. Oxe is for Oxen as Gen. 32. 5. Some as the Chaldee translate they pulled downe the wall but Shor the word here used is properly an oxe or bull and Shur a wall neither was there mentioned any pulling downe of walls in Gen. 34. Therefore the Ierusalemy Thargum expounds it of their selling of Ioseph who is likened to an oxe Deut 33. 17. But that seemeth not to be intended here Vers. 7. I will divide that is I prophesie their devision so Ezekiel saith when I came to destroy the citie Ezek. 43. 3. Which was his foretelling the destruction See also Hos. 6. 5. them in Iakob that is their posteritie among the children of Iakob see Gen. 19. 37. This was accomplished when Symeon had his inheritance in the middest of the inheritance of Iudah Ios. 19. 1. and was faine to seeke a larger possession 1 Chron. 4. 39 40. and Levi had his cities of habitation among the other tribes Ios. 21. 2. 3. c. Howbeit afterwards Levi for their zeale against idolaters Exod. 32. 26. 28. 29. had this their dispersion turned to a further blessing while they were consecrated to teach Iakob Gods judgements and Israel his law c. Deut. 33. 9. 10. and so had the priesthood in their tribe This the Ierusalemy Thargum also mentioneth and saith likewise of the Simeonites that they were teachers of the Law in the Synagogues of Iakob and the Levites in the schooles of the sons of Israel Vers. 8. thou to weet art so by name and shalt bee so indeed for Iudah signifieth Confession or Praise and to his name he hath reference Praised thou art called and praise thee shall thy brethren Thargum Ierusalemy saith Iudah to thee shall all thy brethren confesse and by thy name shall all the Iewes be called See the notes on Gen. 29. 35. confesse or as the Greeke translateth praise thee meaning that his brethren should acknowledge the dignitie of the firstborne in respect of the government to bee given unto him and that Christ the King should come of him 1 Chron. 5. 2. Heb. 7. 14. And when the rest of the house of Israel compassed the Lord with lyes and deceit Iudah is praysed for yet ruling with God and being faithfull with the saints Hos. 11. 12. In Christ this prophesie is chiefly fulfilled as the particulars following shew to him the Hebrew Doctors also doe apply it as in Breshith ketannah or their lesser Commentary upon this place it is said Iudah was borne the fourth among the tribes and in the fourth day were the lights created and it is written of the Messi is His throne as the Sunne before me
journey into the wildernesse and sacrifice to Iehovah our God as he shall say unto us And Pharaoh said I will send you away that yee may sacrifice to Iehovah your God in the wilderdernesse onely in going you shall not remove very farre away intreat yee for mee And Moses said Behold I goe out from thee and will intreat Iehovah that the mixed swarme may depart from Pharaoh from his servants and from his people to morrow onely let not Pharaoh any more deceive in not sending away the people to sacrifice unto Iehovah And Moses went out from Pharaoh and intreated Iehovah And Iehovah did according to the word of Moses and hee removed the mixed swarme from Pharaoh from his servants and from his people there remained not one And Pharaoh made his heart heavy at this time also and sent not away the people Annotations ABundantly bring This word is used in the creation Gen. 1. 20. that which then was a blessing is here turned to a curse And this second plague even as the former God raiseth from the waters the next is from the earth verse 16. this is threatned before it was inflicted the next is not so house The Greeke Interpreters understood one for many translating houses chambers c. which the Hebrew also may imply see Gen. 3. 2. and upon or and into the houses of thy people in this sense the Greeke translateth it â—roughes of dough or as the Greeke expounds it lumpes of dough which the word seemeth properly to meane in Exodus 12. 34. This was one of the particulars in which God threatneth the transgressours of his law to curse them Deut. 28. 17. Vers. 4. upon thee or against thee This signifieth the greatnesse of this plague invading not onely their houses beds pantries c. but the Egyptians themselves whom neither doores gates walles nor weapons could defend from those silly creatures By expressing these persons the exempting of Israel seemeth to be implyed as after in plaine 〈◊〉 verse 22. And in Psal. 78. 12. 43. these wonders are said to be done in Tsoan or Tâ—nis a region in Egypt which was distinct from Goshen where Israel dwelt Vers. 6. the frog put generally for frogs with multitudes whereof God plagued he Egyptians and as it is said in Psal 78. 45. corrupted or destroyed them Frogs are loathsome and troublesome creatures and by Gods law uncleane and abominable Levit. 11. 12. 23. and by frogs else-where the Holy Ghost signifieth the uncleane spirits of devills which comming out of the mouth of the Dragon Beast and False Prophet as here they came out of streames rivers and Ponds goe to the kings of the earth as these did into kings chambers Psal. 〈◊〉 30. to gather them to the battle of the grean day of God almighty Rev. 16. 13. 14. Plime in his â—at Historie booke 8. c. 29. speaking of notable documents of destruction by contemptible creatures mentioneth a citie in France that was of old driven away by frogs V. 7. did so or did likewise see Exod. 7 11. 22. V. 8. that he may take away or and let him remove by this Pharaoh acknowledgeth both the grievousnesse of this plague for he requested not the like for the first of the blood Exod. 7. 23. and that his Magicians could adde unto his plagues but were not able to deliver him from any Wherfore he is now forced to seeke helpe of that God whom before he would not know Exod. 5. 2. And when the Philistines land was plagued with mice as Egypt was now with frogges they by counsell of their soothsayers sent a sin-offring to the God of Israel that they might be healed and shunned hardnesse of hart taking warning by this Pharaoh and the Egyptians 1 Sam. 6. 2. 3. 6. V. 9. Glorie over me in appointing me the time when I shall intreat for thee so the Greeke translateth it Appoint unto mee when I shall pray and the Chaldee paraphraseth Aske for thee a powerfull worke and give thou the time c. The Hebr. properly signifieth to glorie over or to vaunt ones selfe against another as Iudg. 7. 2. Esay 10. 15. In this speech Moses shewed both great faith in God and humilitie towards the king cut off that is destroy or kill vers 13. onely or as the Greeke translateth but in the river So Moses limiteth the measure of the release the time he leaveth to Pharaohs choise who by seeing the remainders of both plagues that frogs were in the river where fish had been before Exod. 7. 21. might be the more moved to keepe his promise in letting Israel go Therefore this deliverance is called but a breathing v. 15. V. 12. because of or concerning the word or busines as the Chaldee translateth it of the frogs which the Gr. interpreteth for the limited ending of the frogs as he had appointed to Pharaoh he had put that is God had laid as a plague or w ch Moses had put unto Pharaoh for choise of the time v. 9. The Gr. favoreth this latter sense so do the words following V. 14. upon heaps or many heaps Hebr. heapes heaps of which phrase see Gen. 14. 10. stanke with dead frogs as the river did before with dead fish Exod. 7. 21. The Chaldee translateth they stank upon the land Hereby God recompensed the Egyptians sin in whose eies the savour of Israel did stink before Exod. 5. 21. and there remained as yet a memoriall of their plague the stinke wherof came up into their nostrils and the ill favour of such uncleane spirits as were figured by these frogs Rev. 16. 13. 14. is signified The like is prophesied concerning the Locusts in Ioel. 2. 20. and the armie of Gog Ezck. 39. 11. and all other enemies of the Church Esay 34. 3. V. 15. a breathing or respiration in Gr. a refreshing that 〈◊〉 some inlargement respit from the plague whe 〈…〉 with he was before so straitly afflicted The like word is used in Esth. 4. 14. heavy unfit to understand oâ—â—y 〈◊〉 to the word of God see Exodus 7. 14. Thus neither the laying on of the plague nor taking it off could worke any good in Pharao 〈…〉 let favour bee shewed to the wicked yet will hee not leaâ—â—e righteousnesse Esay 26. 10. V. 16. thy rod the Gr. addeth with thy hand w ch the Heb. also expresseth in v. 17. And so in Exod. 10. 21. where Moses is bidden stretch out his hand seemeth to be meant his rod withall Of this third plague God gave Pharaoh no warning aforehand as he did of the other two but hastened his punishment as his sins increased bringeth this plague from the earth which was neerer unto them than the waters So of the fourth and fifth plagues God gave theÌ„ warning beforehand but not of the sixt Exod. 9. 8. againe of the seveÌ„th eighth plagues he warned them but not of the ninth Exo. 10. 21. at the tenth plague the Israelites are sent away Exod. 12. Moreover these three
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
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
if she be sicke to redeeme her if she be taken captive to bury her if she dye and to let her be nourished of his goods and to dwell in his house after he dye all the time of her widowhood that her children which shee hath by him be nourished of his goods after his death untill they be espoused that her male children which she hath by him be heires of her dowrie above their portion of inheritance which they have with their brethren And the foure things which she oweth are that the workes of her hands be his that her presence or attendance be upon him that he eat of all the fruits of her goods during her life and if she die while he live that he be her heire hee is before any man in inheriting that she hath Maimony treat of Wives chap. 12. Sect. 1. 2. 3. withdraw or keepe backe as the word signifieth in Numbers 9. 7. the Greeke translateth it defraâ—â— which word Paul useth in speech of the like thing Defraud not one the other 1 Cor. 7. 5. Vers. 11. these three mentioned last in verse 10. or one of those three fore-mentioned touching her bethrothing to himselfe or to his sonne or her redeeming In this latter sense Maimony expoundeth it in his treat of Servants chap. 4. Sect. 9. freely or for nothing as verse 2. Vers. 12. that smiteth to wit wilfully as the next verse manifesteth See the notes on Gen. 9. 6. put to die or made to die that is killed by the Magistrate and the doubling of the word maketh the charge more strait for no ransome might be taken for the life of a wilfull murderer Numbers 35. 31. The Hebrew Doctors say Foure deaths were in Israel by the Iudges Stoning and Burning and Slaying with the sword and Strangling or Hanging Stoning was heavier than burning and burning heavier then killing with the sword and the sword heavier then strangling All that were to be stoned to death by the law were eighteene namely these 1 Hee that lieth with his owne mother 2 or with his fathers wife 3 or with his daughter in law 4 or with a betrothed maid 5 or with the male 6 or with any beast 7 The woman that lieth downe to a beast 8. The blasphemer 9 He that worshippeth on Idoll 10 or that giveth of his seed to Molech 11 He that hath a familiar spirit 12 and the Wizard Leviticus 20. 27. 13 The inticer to idolatrie Deuter. 13. 6. 14 and the withdrawer or thruster away to idolatrie Deuteronomie 13. 13. 15 The witch 16 The prophaner of the Sabbath 17 He that curseth his father or his mother 18 and there bellious some Deuter. 21. All that were to be burned were ten 1 The priests daughter that playeth the whore under her husband 2 and he that lieth with his daughter 3 or with his daughters daughter 4 or with his sons daughter 5 or with his wives daughter 6 or with her daughters daughter 7 or with her sonnes daughter 8 or with his mother in law 9 or with the mother of his mother in law 10 or with the mother of his father in law Who so lay with any of these whiles his wife lived was to be burned The killed with the sword were two 1 The murderer 2 and the drawne away to idols Deuteâ—onomie 13 15. The strangled were sixe 1 He that lieth with another mans wife 2 Hee that smiteth his father or his mother 3 Hee that steales a soule of Israel 4 The Elder that rebelleth against the decree of the Senate Deuteronomie 17. 12. 5 The false Prophet 6 and he that prophesieth in the name of another god So there are â—ound in all which were to be slaine by the Magistrate thirty and sixe Maimony in Sanhedrin chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thalmud Bab. in Sanhedrin chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth 1. 17. in the Masorites Bible saith Naomi said wee have foure judgements of death for malefactors Stoning with stones Burning with fire Killing with the sword and Hanging on tree Vers. 13. not lâ—en in wait not hunted as 1 Samuel 24. 12. The Greeke translateth not willing See this more explained in Num. 35. 22. 23. occasionally delivered or offered by chance an example whereof is set downe in Deut. 19. 5. The Greeke and Chaldee translate delivered a place in the land of Canaan the cities of refuge whereof see Num. 35. 6. c. before that there were not any vnlesse Gods Sanctuary and Altar in the wildernesse as may be conjectured by the verse here following and the practice of Ioab 1 Kin. 2. 28. Vers. 14. shall come presumptuously or shall deale proudly the Chaldee saith doe wickedly It meaneth wittingly wilfully and presumptuously from my in Chaldee from before my altar The Greeke addeth and flee unto the altar from my altar shalt thou take him c. But Thargum Ierusalemy expoundeth it thus though hee be the high priest who standeth and ministreth before me from thhnce shall yee take him and kill him Ioab fearing his life fled unto and caught hold on the hornes of the altar 1 King 28. and among the Heathens altars were places of refuge The wilde beast hath the Rocke for a refuge and seruants the altars of God saith Euripides in Supplic to die or unto death that is to put him to death as the Greeke and Chaldee translate Vers. 15. his father c. though he kill him not yet hee is to die for it as by comparison with the 12. verse appeareth So the Hebrew Doctors also expound it but with limitation for they teach if a childe smite father or mother and leave no print of the stripe on the flesh he is to be punished but not with death if hee leave an impression or skarre or that which is equivalent as when hee smiteth his father on the eare and maketh him deafe such a one is to be put to death as Maimony sheweth it treat of Rebels chap. 5. Sect. 5. 6. Vers. 16. a man any of the sonnes of Israel saith the Greeke translation and also the Chaldee paraphrase And so doth Moses explaine this Law in Deut. 24. 7. a soule that is man woman or child of his brethren of the sonnes of Israel Vers. 17. curseth or speaketh evill to revileth useth light vile and reproachfull speech see Genesis 12. 3. put to die the holy Ghost in Matth. 15. 4. following the Greeke version translateth let him be ended with death that is killed This law is repeated in Levit. 20. 9. The Hebrew Doctors say that if he curse them either alive or dead hee is to be stoned to death for it But they restraine this to his next parents onely if he curse his grand-father they teach hee is not to be stoned but punished as for cursing anotherman Maimony treat of Rebels chap. 5. Sect. 1. 2. Vers. 18. fist so the Greeke translateth but the Chaldee is a clod of earth falleth that is lieth on
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore â—â—sus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ— continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâ—â—nt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉 10. Threfore in the sacrifices here following vers 20. 26. 3â— forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aâ—â—inted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardâ—n untill he make supplication unto his God for he is the Angell of the Lord of hoâ—â—â— Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mâ—nachem on Levit. 4. It is also here noted by Baal Hattâ—rim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate â—ee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâ—s say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâ—ment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâ—ever have sinned of ignorance and doâ—e the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the 〈◊〉 offring and the Iudges are free because they tâ—ught them not expresly to doe it Likewise if they 〈◊〉 it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they â—â—â—e and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
in their administration betweene Gods wrath and the people Num. 16. 46. 48. And their publike duty might not bee interrupted by private passion or affection Vers. 7. not goe out that is not leave off your ministration for griefe of this which is befallen you See the annotations on Levit. 21. 12. the oile c. which signifieth the Anointing that is the graces of the Spirit whereof Ioyfulnesse was one speciall Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn when they administred before the Lord compare Levit. 21. 10. 11. 12. Vers. 9. wine or strong drinke The Hebrewes as Baal hatturim and others thinke that Aarons sons had sinned in drinking too much wine when they offred strange fire and that thereupon this law was given Whether that were so or not the Lord by this precept required sobrietie in the Priests and carefulnesse to administer justly lest they should drinke and forget the law as Prov. 31. 5. should erre through wine be out of the way through strong-drinke as Esay 28. 7. Accordingly the Ministers of the Gospell must be sober and not given 〈◊〉 wine 1 Tim. 3. 2. 3. It is likely that all wine was forbidden the Priests when they were to serve yet the Hebrewes have their limitations as that they might not drinke above the fourth part of a Lâ—g or of an halfe pinte of wine and that 〈◊〉 wine and at one time and of wine that was 〈◊〉 daies old at the least But if he drinke lesse then afâ—â—â—th part of a Log of wine or drinke a fourth part 〈◊〉 pause of time betweene or if it be mixed with water 〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉 though more then a fourth part he is discharged and profaneth not his service If he drink more then 〈…〉 part of wine though it be mixed and though he p 〈…〉 tweene and drinke a little and a little he is guilty of death and his service is disâ—llowable Maimony in â—ath ha 〈…〉 kdash c. 1. S. 1. But the Law forbidden wine absolutely as here so in Ezek. 44. 21. 〈◊〉 shall any priest drinke wine when they enter into the 〈◊〉 ner court strong-drinke in Hebrew She 〈…〉 〈◊〉 which the Greekes borrow the word Sâ—â—â—â—â— in Luke 1. 19. and it meaneth all whatsoever maketh drunken whether drinke made of mault or of the juyce of fruits as Pearrie Sider and the like When ye goe into the Tent meaning the courtyard of the Tent to serve therein as it is opened by the Prophet when they enter into the inner court Ezek. 44. 21. The Hebrewes understand it of the court betweene the Tent and the Altar that stood in the court Every Priest that is fit for service if he drinke wine it is unlawfull for him to goe into the Sanctuarie from the Altar forward and if he doe â—oe in and serve his service is disallowed and he is guilty of death by the hand of God as it is written That ye dye not Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie for drunkennesse so is it unlawfull for any man whether Priest or Israelite to teach when he is drunke Though he have but eaten dates c. if his senses bee troubled a little let him not teach as it is written And that yee may teach the sonnes of Israel Levit. 10. 11. Maimo ny in Biath hamikdash chap. 1. Sect. 1. 3. Vers. 10. that ye may separate or to make difference and this is meant not onely for themselves but others as in Ezek. 44. 23. they shall teach my people the difference between holy and prophane and cause them to discerne betweene uncleane and cleane And for not doing this the Priests are blamed Ezek 22. 26. See also Levit. 20. 25. holy Hebr. holinesse meaning of persons and things In Greeke between the holy ones and the profane Vers. 11. all the statutes a part of the Priests office was to teach the people as here and in Deut. 33. 10. therefore it is said The Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the Angell or Messenger of the Lord of hosts Mal. 2. 7. And as they were to teach so the things to be taught should be al Gods statutes as the Apostle saith I have kept nothing back but have shewed you al the counsel of God Act. 20. 27. Vers. 12. the Meat-offring that before mentioned in Levit. 9. 17. unlevened or eat it made into unlevened cakes See Levit. 6. 16. and 2. 10. where this law was before given which Moses here repeateth leâ—t through trouble of mind for the judgment now befallen them the Priests should forget or neglect any of Gods ordinances Vers. 13. the holy place the court of the Sanctuary as Levit. 6. 16. due or statute ordinance The Chaldee expounds it thy portion So in v. 14. Vers. 14. wave brest of the peoples Peace-offrings before mentioned Lev. 9. 18. 21. in a cleane place in Greeke an holy place meaning the campe of Israel and in ages following the citie Ierusalem where the light holy things were eaten see the notes on Levit. 6. 17. Sol. Iarchi here saith The former things in verse 13. were not eaten in an uncleane place but they being most holy were to be eaten in the holy place and these needed not be eaten within the curtatnes of the courtyard but must be eaten within the campe of Israel for that was cleane that Lepers might not come into it Num. 5. 6. so the light holy things might be eaten in all the citie Vers. 15. by a statute or for an everlasting due Of this statute see before Levit. 7. 34. Vers. 16. seeking sought that is diligently sought the Goat that spoken of in Levit. 9. 15. with Eleazar and why not with Aaron seeing he should have eaten of it vers 19. Sol. Iarchi saith For honour of Aaron he turned his face towards his sonnes and was angry Vers. 17. he that is God hath given it you by the law foregiven in Levit. 6. 26. 30. to beare or to take away as the Greeke translateth that ye should take away To beare iniquity often signifieth punishment without forgivenesse Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. c. The same word is also used for bearing-away whereupon God forgiveth the sinner Exod. 28. 38. So the Priests bare that is took away the peoples sins by eating their sin-offrings wherein they figured Christ Ioh. 1. 29. Sol. Iarchi saith The Priests were they that did eat and the owners they that had the atonement Vers. 18. within into the Tabernacle for if it had then it should not be eaten but burnt Lev. 6 30. seeing it was not ye should have eaten it in the holy place without that is in the courtyard Levit 6. 26. Vers. 19. they the Targ. called Ionathans explaineth it the sonnes of Israel have offred such things that is as the Chaldee expoundeth
accompany him And there remained betweene the last boothe and the rocke in the wildernesse two miles At every boothe they said unto the man loe here is meat and here is water if his strength failed him and hee had need to eat hee might eat but there never was man they say that needed so to doe And without necessitie no man might eat for it was their most solemne Fast. From the last boothe they went not with him to the Rocke but halfe way one mile their sabbath daies journey and stood a farre off to see what he did with the goat When he had put the goat downe the Rocke they at the boothes aforesaid waved with linnen clothes or white flagges to the end that they in Ierusalem might know that the goat was come to the wildernesse Talmud in Ioma chap. 6. and Maimony in his Comment thereon and in his Misneh in Iom hakippurim chap. 3. sect 7. c. Of their sabbath dayes journey see the notes on Exodus 16. 29. Vers. 22. all their iniquities by this it appeareth that as the killed goat figured Christ killed for the sinnes of his people so this living goat figured him also who bare our griefes and caried our sorrowes and on whom God laid the iniquity of us all Esa. 53. 4. 6. And because Christ was not onely to dye for our offences but also to rise againe for our justification Rom. 4. 25. to be crucified through weakenesse yet to live by the power of God 2 Cor. 13 4. to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed could not make alive againe therefore God appointed two that in the slame beast Christs death in the live beast his life and victory might be fore shadowed Heb. 9. 23. 24. 28. See the like mysterie in the two birds for the cleansing of the Leper Levit. 14. 6. 7. Or the sending of this goat into the wildernesse as the former was sacrificed in the Sanctuarie might figure out the salvation of Christ communicated with the gentiles and peoples of the world as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples Ezek. 20. 35. The Hebrewes say The scape goat made-atonement for all the transgressions of the Law both the lighter and the more heavy transgressions whether done presumptuously or ignorantly whether they were knowne unto a man or unknowne all are expiated by the Scape-goat if so be the partie doe repent Maimony in treat of Repentance chap. 1. sect 2. This goat was but a shadow of Christ and unto repentance must be added faith sor God hath set him forth to bee a propitiation through faith in his blood Rom. 3. 25. land of separation or a land cut-off a land separated to weet from other lands or from all people that is as the Chaldee translateth it a land that is not inhabited which the Greeke calleth Abaton waylesse or inaccessibles where no man goeth afterward Moses calleth it a wildernesse Or it may meane a place decreed of and determined whither to send him for the Hebrew word sometime signifieth a decree Iob 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sinnes by Christ both from the face of God that they should not appeare against us before him to be imputed unto us and also from us that sinne should have no more dominion over us nor we serve it any longer but having our consciences purged from dead workes should serve the living God 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace saith unto God Thou wilt cast all their sinnes into the depths of the sea Mich. 7. 19. And this word which Moses here useth is not elsewhere used in like sort for a land but for cutting off of other things and in particular is applied to Christ working our redemption that hee was cut-off out of the land of the living Esa. 53. 8. which the holy Ghost expoundeth thus his life was taken from the earth Act. 8. 33. and whereof himselfe speaking said whither I goe ye cannot come Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God Heb. 9. 14. and by which he was made-alive after death 1 Pet. 3. 18. inabled his flesh or manhood to suffer such things as no other creature could come neere unto and thereby Sin is put-away and the body of sinne abolished Heb. 9. 26. Rom. 6. 6. The Hebrewes say of this goat sent away that the man which caried it threw it downe the rocke and so it dyed Thalmud in Ioma chap. 6. Vers. 23. Aaron shall come whiles the goat afore-said was going to the wildernesse these services following began and other after them in this order as the Hebrewes have recorded After he hath sent away the goat by the hand of him that led him hee returneth to the bullocke and goat wholse blood hee had sprinkled within the Sanctuarie and openeth them and taketh out their fat which he putteth in a vessell to burne them upon the Altar And he cutteth the rest of their flesh into great pieces but one cleaving to another and not parted asunder and them he sondeth by the hand of others to be caried out to the place of burning without the campe Levit. 16. 27. When the Scape goat is come to the wildernesse the high Priest goeth out into the womens court to read the Law And whiles hee is reading they burne the bullocke and the goat in the place of the ashes without the citie therefore hee that seeth the high Priest when he readeth seeth not the bullocke and the goat burnt When he readeth all the people stand before him and the minister of the Congregation taketh up the booke of the Law and giveth it to the Chief of the congregation and he to the Sagan or second chiefe Priest and the Sagan giveth it to the high Priest who standeth up when he receiveth it and standeth and readeth the 16. of Leviticus and Levit. 23. 27. 32. c. And when he readeth he blesseth God before and after c. After this hee putteth off his white garments and washeth himselfe and putteth on his golden garments and sanctifieth his hands and his feet and offreth the goat which is for the generall addition to this daies service Numb 29. 11. and offreth his owne ram and the peoples ram as it is said AND HE SHAL COME FORTH AND SHALL MAKE HIS BVRNT-OFFRING AND THE BVRNT-OFFRING OF THE PEOPLE Lev. 16. 24. And he burneth on the altar the fat of the bullocke and of the goat that were burnt without the campe And he offreth the daily evening sacrifice the Lambe Numb 28. 3. and trimmeth the Lempes as on other dayes Exod. 27. 21. After this he sanctifieth his hands and his feet and putteth off the golden
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
halosin by Aquila an ancient interpreter So that the eating of such that is the communion with them is by this law forbidden such flesh was to be cast unto the dogge Exodus 22. 31. home borne the naturall Israelite or a stranger of the Proselytes as the Greeke translateth that is heathens converted to the faith the Church of Israel For if they were not joyned Proselytes the strangers in Israel might eat these things as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing or carkasse thou shalt give it unto the stranger that is in thy gates which the Chaldee there expoundeth the uncircumcised inhabitant that hee may eat it For the scripture mentioneth three sorts of strangers open Idolaters which might not dwell in the land of Israel others that practised not Idolatrie but yeelded to some chiefe grounds of true religion and such might dwell in the gates or cities of Israel and the third sort converts or proselytes which were bound to all the Law as the Iewes themselves and such are spoken of throughout this chapter Of all these three sorts see the annotations on Exodus 12. 43. 45. 48. his flesh or as the Greeke translateth his body which supply is here added from the next verse where Moses expresseth it the evening the end of the day and beginning of a new This washing and bathing figured a renewing by repentance and faith in Christ to remission of sinnes with sanctification by the spirit 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15. Vers. 16. his flesh his body with water saith the Grecke version so Paul speaketh of our bodies washed with pure water Heb. 10. 22. It figured their cleansing by repentance as Iohn said I baptise you with water unto repentance Matth. 3. 11. his iniquitie that is his guiltinesse and his punishment See the notes on Gen. 19. 15. CHAP. XVIII 1 God forbiddeth his people to doe after the manner of the beathens 6 Unlawfull mariages and copulations with neere kindred 19 Other unlawfull lusts 21 Idolatrie 23 and beastlinesse 24 wherewith the Canaanites were defiled and for which the land should spew them out 26 By whose example Israel is warned to keepe Gods statutes and judgments lest the like evils came upon them also ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them I am Iehovah your God After the doing of the land of Egypt wherein ye dwelt shall ye not doe and after the doing of the land of Canaan whither I bring you shall yee not doe and in their statutes ye shall not walke My judgements shall ye doe and my statutes shall yee keepe to walke in them I am Iehovah your God And ye shall keepe my statutes and my judgments which a man shall doe and shall live by them I am Iehovah None of you shall approach unto any neere-kinne of his flesh to uncover their nakednesse I am Iehovah The nakednesse of thy father and the nakednesse of thy mother shalt thou not uncover she is thy mother thou shalt not uncover her nakednesse The nakednesse of thy fathers wife shalt thou not uncover it is thy fathers nakednes The nakednesse of thy sister the daughter of thy father or the daughter of thy mother whether she be borne at home or borne abroad thou shalt not uncover their nakednesse The nakednesse of thy sonnes daughter or of thy daughters daughter thou shalt not uncover their nakednes for they are thy nakednesse The nakednes of thy fathers wives daughter begotten of thy father she is thy sister thou shalt not uncover her nakednes The nakednesse of thy fathers sister thou shalt not uncover she is thy fathers neere-kinne The nakednesse of thy mothers sister thou shalt not uncover for shee is thy mothers neere-kinne The nakednes of thy fathers brother thou shalt not uncover unto his wife thou shalt not approch she is thine aunt The nakednes of thy daughter-in-law thou shalt not uncover shee is thy sonnes wife thou shalt not uncover her nakednes The nakednes of thy brothers wife thou shalt not uncover it is thy brothers nakednes The nakednes of a woman and of her daughter thou shalt not uncover her sonnes daughter or her daughters daughter thou shalt not take to uncover her nakednes they are neere-kinne it is wickednes And a woman unto her sister thou shalt not take to vexe her to uncover her nakednes upon her in her life And unto a woman in the separation of her uncleannes thou shalt not approach to uncover her nakednes And unto thy neighbours wife thou shalt not give thy copulation for seed to defile thy selfe with her And of thy seed shalt thou not give to cause-to-passe-through the fire unto Molech and thou shalt not profane the name of thy God I am Iehovah With a male thou shalt not lye like copulation with a woman it is abomination Neither shalt thou give thy copulation with any beast to defile thy selfe therewith neither shall a woman stand before a beast to lye downe thereto it is confusion Be not ye defiled in any of these things for in all these the nations are defiled which I cast-out from your faces And the lands defiled and I doe visit the iniquitie thereof upon it and the land spueth out the inhabitants thereof You shall therefore keepe my statures and my judgments and shall not doe any of these abominations neither the homeborne nor the stranger that so journeth among you For all these abominations have the men of the land done which were before you and the land is defiled That the land spue not out you also when ye defile it as it spued out the nation which was before you For whosoever shall doe any of th 〈…〉 abominations even the soules that d 〈…〉 them shall be cut-off from among their people Therefore yee shall keepe my charge not to doe any of the statutes of abomi 〈…〉 tions which were done before you and ye shall not be defiled in them I am Iehovah your God Annotations DOing that is doings or actions as the Greek and Chaldee translate the singular number implieth all and everie one of their unlawfull practices land which the Chaldee explaineth the people of the land Of Egypt the scripture testifieth that it was an Idolatrous land and there Israel had beene defiled Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan Levit. 20. 23. therefore these two are expresly named and all other implyed statutes or decrees ordinances described by their lawes either for religion or otherwise if they were superstitious The Hebrew doctors explaine it thus We may not walke in the statutes of the heathens nor bee like unto them either in apparell or in haire Lev. 19. 27. or any the like Lev. 18. 3. But Israel must be separated from them known by their apparell and their other workes as they are separated from them in their knowledge and opinions and so he saith Lev. 20. 26 I have separated
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
so the words foregoing shew Yet is not the text corrupted as is observed from the Hebrewes in Exodus 21. 8. but it seemeth may thus be reconciled that if it were in a city which sometimes had a wall but for the present had none or very ruinous as was the case of Ierusalem 2 King 25. 10. then the order here set should stand for the sale of the house And here I will addâ— what the Hebrewes write concerning this The citie which was not compassed with a wall at the time when Iosua conquered the land though it bee walled now yet it is like the houses of the villages and the city which was compassed with a wall in Iosuahs dayes though it â—ee not walled now yet it is as if it were walled And when they went into captivity at the first desolation of the Temple 2 Kings 25. the holinesse of the walled Cities which had beene in Iosuahs time ceased when Ezra came up at the second comming into the land Ezra 1. all the walled Cities were sanctfied at that time because their comming in in the dayes of Ezra which was the second comming was at their comming in in the dayes of Iosuah c. Maimony in Iobel chap. 12. sect 15. for ever or to the cutting off of all redemption the Greeke translateth firmely the Chaldee absolutely see verse 23. And as this is expresly spoken of the house so the Hebrewes say that gardens and bathes to wash in and dove-houses which were within the wals of the city these were as the houses but fields if any were within the city were to be redeemed as fields that were without the citie So for Ierusalem they say no house might be absolutely sold in it likewise that an house builded upon the wall as was Rahabs Ios. 2. 25. was not as the other houses of a walled citie Maim in Iobel c. 12. s. 11. in the Iubile Greek in the remission Likewise if one sold an house in a walled citie and the Iubile came within the yeere of the sale it was not returned in the Iubile but remained in the hand of him that purchased it till it pleased the seller to redeeme it all the yeere of the sale or that the yeere were fulfilled and so it was absolutely gone Maim in Iobel ch 12. sect 9. Vers. 31. villages or open-places the word is elsewhere used for Courtyards no wall-round-about meaning a wall properly of earth stone or the like For a citie that had the gardens thereof for a wall or that had the Sea for a wall was not counted a walled citie No place was called a walled citie till it had in it three villages or courtyards or moe and in every of those villages two houses or moe and it were compassed with a wall at first and afterward they builded villages within it But a place that was first inhabited and afterward walled about or wherein there were not three villages with two houses in every of them it was not a walled citie but the houses therein where as the houses of the villages Maimony in Iobel chap. 12. sect 13. 14. redemption shal be to it that is it may be redeemed at any time at the fields before mentioned or it may be redeemed as the houses forementioned Both are shewed by the Hebrewes thus He that selleth any house in the villages or in a citie which hath no wall as is meet for it it may be redeemed as liketh him best according to the law of the field or according to the Law of the house in a walled city As if he will redeeme it out of hand hee may redeeme it according to the law for houses that is without abating any thing to him that bought it If the 12. moneths be expired and he hath not redeemed it loe hee may redeeme it till the yeere of Iubile according to the law for fields And when he redeemeth it he is to count with him that bought it and abate unto him for the time that he injoyed it If the Iubile come and hee hath not redeemed it the house returneth to the owner without price after the manner that fields doe Maimony in Iobel ch 12. sect 10. Vers. 32. of the Levites which were the sixe cities of Refuge forty two cities moe 48. in all given them to dwell in and the suburbs of them for to feed their cattell Num. 35. Ios. 22. a redemption ever that is they may ever or at any time be redeemed by the Levites to the Greeke explaineth it And the Hebrewes say The Priests and Levites may redeeme their houses in walled cities at any time when they please though it bee after many yeeres Maim in Iobel ch 13. sect 7. shall be to the Levites This caution respecteth the possessioÌ„s which the Levites injoyed in their cities and so doth that which followeth in vers 33. that the redeemer must be of the Levites Wherfore the Hebrewes have this rule An Israelite which is heyre to his mothers father a Levite he redeemeth as the Levites doe though he be not a Levite yet sieing the cities or fields are the Levites he may redeeme at any time for ever For this right dependeth upon those places and not upon the owners And a Levite which is heyre to his mothers father an Israelite he redeemeth as an Israelite and not as the Levites doe for it is not said that the Levites may redeeme at any time for ever but in the cities of the Levites Maimony in Iobel chap. 13. sect 8. 9. Vers. 33. redeeme of the Levites understood 〈◊〉 shal be of the Levites and it shall not be redeemed by other Israelites Some take redeeming here for buying or purchasing though I finde not the word so to meane any other where the sale of the house that is the house which is sold as vers 28. and the citie the Greek translateth and the sale of the houses of the citie of their possession shall got out and so it agreeth with the reason following shall go out unto the first owner as ver 28. out of the hands of any Israelite that had bought it or of any other Levite that had redeemed it their possession whereas the Levites might have no part in the spoiles of the heathens that were conquered not inheritance in the houses and lands which were divided to the other Israelites Deut. 18. 1. God gave them cities and suburbs for them and their cattell which was all the possession they had therefore he confirmed this gift unto them with a stricter law both for sale and redemption then the Israelites had for their possessions Ver. 34. the field that is the fields as the Greeke translateth of the suburbs which wee three thousand cubits every way from the wall of the city and outward see Numb 35. 4. 5. with the annotations not be sold this seemeth to be an absolute prohibition that though the Levites might sell their houses yet not their lands at all which yet was but a figurative
so Paul useth it in like sense saying hee that ministreth seed to the sower c. multiply your seed-sowne that is your increase 2 Corinth 9. 10. the trees the complement hereof is shewed in Ioel 1. 12. The vine is dried up and the fig tree languisheth the pomegranate-tree the palme tree also and the apple-tree all the trees of the fâ—ld are withered their fruit the fruit which naturally they should bring â—orth So another Prophet saith There shall be no grapes on the vine nor 〈…〉 gges on the fig tree and the leafe shall fade and the things that I have given them shall passe away from them Ier. 8. â—3 Verse 21. contrarie Hebr. in contrarietie which word 〈◊〉 is added in verse 27. or at all-adventure by chance The Hebrew Keri signifieth both contrarietie and chance or accident the Greeke translateth it contrary or thwart as opposing themselves to God and his commandements the Chaldee expoundeth it if yee walke before mee with hardnesse that is stubbornely If we understand it for chance or adventure the meaning is to walke carelesly come upon it what will and to esteeme the punishments not as from the hand of God for their sins but to come by chance as the Philistines said in 1 Sam. 6. 9. then we shall know that it is not the LORDS hand that smote us it was a chance that happened to us This latter the Hebrewes follow for speaking of tribulations upon them they say If men cry not to the Lord but say this thing happeneth to us according to the custome of the world and this tribulation is a chance that hath befallen us then is this the way of cruelty and occasioneth them to cleave still unto their evill workes this tribulation shall adde other tribulations as it is written in Lev. 26. 27. 28. and if yee walke with me by chance then I will walke with you in wrath or heat of chance as if he should say when tribulation commeth on you to the end you might repent if you say it is a chance I will adde unto you the hot-wrath of that chance Maim in Misn. tom 1. in Taanioth or treat of Humiliation ch 1. sect 3. not willing to hearken or will not obey which the Chaldee expoundeth will not receive my word An higher degree of obstinacie is here foreseene and prophesied of this people the complement whereof the Prophet bewaileth saying Oh Lord thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a Rocke they have refused to returne Ier. 5. 3. Vers 22. wilde beasts as God sent fierie serpents Num. 21. 6. Lions 2 King 17. 25. Beares 2 King 2. 24. and threatneth other the like Esa. 13. 21. 22. And spiritually these are wicked rulers and tyrants that kill and spoile as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devoure soules Matth. 7. 15. Revel 13. 1. 2. c. So the Prophet speaking of their punishments by Tyrants saith A Lion out of the forrest shall slay them a Wolfe of the evenings shall spoile them a Leopard shall watch over their cities every one that goeth out thence shall be torne in pieces because their transgressions are many c. Ierem. 5. 6. And of their Prophets he saith O Israel thy Prophets are like the Foxes in the deserts Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate or lye-waste because there shall bee none walking in them Esa. 33. 8. Ezek. 14. 15. For this Ieremie lamented The wayes of Sion doe mourne because none come to the solemne-feasts Lam. 1. 4. Vers. 23. by me or to me that is so as to obey me the Chaldee saith to my word contrarie or stubbornely or at all adventures as verse 21. Verse 24. contrarie Hebrew in contrarietie Chaldee in hardnesse the Greeke addeth with contrary wrath as in verse 28. GOD dealeth with men according to their wickednesse and with the froward hee sheweth himselfe wâ—y Psal. 18. 27. Verse 25. a sword the Chaldee explaineth it them that kill with the sword see before on vers 6. vengeance of the covenant meaning the covenant between God and his people which was the Law as the Chaldee expoundeth it and it shall a 〈…〉 on you the vengeance for that ye have transgressed against the words of the La 〈…〉 So in Ier. 50. 28. he mentioneth the vengeance of the Lords Temple that is the punishment of the Babylonians for robbing and burning his Temple yee shall be gathered to went for feare of the sword the Greek translateth yee shall flee into your cities the pestilence in Greeke and Chaldee death see the annotations on Exod. 5. 3. It implieth the cutting off by death of man and beast as Ezek. 14. 19. 21. Vers. 26. breake unto you the staffe of bread that is take from you the bread which is the staffe or sustentation of life So the Greeke translateth whâ—n I shall afflict you with penury of bread For as to breake bread meaneth to communicate food Act. 2. 46. so to breake the staffe of bread meaneth on the contrary to take away food and to punish with peâ—ury and famine Psal. 105. 16â— Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staffe or stay because it upholdeth the heart of man Psal. 104. 15. then ten Hebr. and ten that is many so ten often signifieth many as Gen. 31. 7. Zach. 8. 23. Iob 19. 3. by weight a signe of scarcitie and want Revel 6. 5. 6. So it is said I will breake the staffe of bread in Ierusalem and they shall eat bread by weight and with care and they shall drinke water by measure and with astonishment that they may want bread and water and bâ— astonied one with another and consume away for their iniquitie Ezek. 4. 16. 17. nor be satisfied or not have enough either for the small quantitie or for want of Gods blessing on that they eat so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing in verse 5. And under it a spirituall famine is implied as it is said I will send a famine in the land not a famine of bread nor a thirst for â—ater but of hearing the words of the Lord and they shall wander from sea to sea and from the North even to the East they shall run to and frâ— to secke the word of the Lord and shall not finde it Amos 8. 11. 12. Vers. 27. not 〈…〉 rken or not obey in Chaldee not receive my Word 〈◊〉 in verse 〈◊〉 contrarie Heb. 〈…〉 chance see the notes on v. 21. Vers. 28. in wrath contrary Heb. in wrath or hear of 〈…〉 riat 〈◊〉 oâ— of all adventures which the Chaldee 〈…〉 nslateth in strength or vehementie of anger the Greeke in contrary or 〈◊〉 wrath And the word wrath be 〈…〉 added sheweth the increase of Gods judgements as of the peoples sinnes
your land V. 34. injoy accept as v. 41. or pay accomplish her Sabbathes meaning her seventh yeeres which the Chaldee calleth releases or remissions whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for paying or accomplishing as in Ioh 14. 6. till hee accomplish as an hireling his day though there also it may meane a contented-acceptation and injoying of that which was desired V. 35. it shall rest or it shall keep-sabbath both from the people the unworthy inhabitants and from their tillage thereof as the law required Lev. 25. 4. Which being a precept figuring the sanctimonie of the church was not kept whiles they defiled the land by their iniquities as Lev. 18. 27. Wherefore whiles the land lay desolate it should as it were be well pleased and contentedly injoy the rest which God would give it from their sinning upon ii This was fulfilled when they were 70. yeeres captives in Babylon as appeareth by 2 Chron. 36. 21. where it is said Vntill the land had injoyed her Sabbathes as long as she lay desolate she kept Sabbath to fulfill seventie yeeres rested not in your sabbathes This sheweth that it was not the outward rest and intermission of the land which God chiefly intended by that law Lev. 25. for those Rests the land injoyed but the resting from sinne by the people that dwelt thereon even as the Sabbath day was also a signe of their sanctification See the notes on Levit. 25. 4. Vers. 36. a softnesse or tendernesse that is a faintnes or fearefulnesse and as the Chaldee translateth it a breaking or discouragement So softnesse is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe or a tossed leafe which the Greeke translateth caried meaning with the winde and as in Thargum Ionathan it is explained a leafe that is plucked from the tree This judgement in Iob 15. 21. 22. is opened thus A sound of feares is in his eares in peace the destroyer will come upon him he beleeveth not to returne out of darkenesse and he is waited for of the sword c. as fleeing from a sword Hebr. the flight of a sword which the Greeke explaineth as they that flee from batteil and the Chaldee as a flight from before them that kill with the sword So Solomon saith The wicked fleeth where no man pursueth Prov. 28. 1. Vers. 37. shall fall or stumble-downe through weakenesse or through hast as they flee they shall fall one on another before a sword Chaldee before them that kill with sword power-to-stand Heb. standing or uprightnesse contrary to the blessing in verse 13. The Greeke translateth ye shall not be able to withstand your enemies Vers. 38. shall perish c. or shall be lost The fulfilling hereof is shewed in Ier. 50. 6. My people hath beene perishing or lost sheepe their sheepheards have caused them to goe astray c. Vnto this curse of the Law the promise of grace under the Gospell is opposed in Esa. 27. 13. They shall come which are perishing in the land of Assyria and the Outcasts in the land of Egypt and shall worship Iehovah in the 〈◊〉 at Ierusalem eat you up in Chalden conâ—ume you that it ye shall dye in the land of your captivine Vers. 39. pine away in Chaldee melt away to pine in iniquite is to consume and perish in the punishment for iniquitie whereupon this people complained If our transgressions and our sinnes be upon us and we pine away in them how should wee then live Ezek. 33. 10. See also Ezek 24. 23. It may likewise imply the beginning of grace in them that are left the remnant-according to the election of grace Romans 11. 5. who by their chastisements are brought to a sight and sorrow for their sins as in Ezek. 36. 31. ye shall lothe your selves in your own sight for your iniquities of their fathers the Chaldee expoundeth it in the sins of their evill fathers which they retain in their hands they shal melt-away with theÌ„ Vers. 40. And they shall that is And if they shall confesse as the word If is understood in Exod. 4. 23. Mat. 1. 2. and 3. 8. Such a confession Daniel made in Dan. 9. 3. 4. 5. c. and Nehemiah Neh. 1. 4. 5. 6. 7. c. and 9. 1. 2. 29. 30. c. when with fasting and prayer they confessed their owne and their forefathers sinnes And from hence the Hebrewes doe gather that they should humble themselves and fast certain daies in the yeere for the calamities that have befallen their forefathers such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like wherein they stir up their hearts unto repentan by memoriall of their owne evill deeds and the deedes of their fathers which caused those diffesses to come upon them Moreover they say W 〈…〉 o seeth the cities of Iudah in their desolation saith Thy holy cities are à wildernesse as in Esa. 64. 10 and re 〈…〉 his clothes If he see Ierusalem in her desolation be faith Ierusalem is a wildernesse c. If hee see the Sanctuarie desolate he saith Our holy and our beautifull house c. as in Esa. 64. 11. and rendeth his clothes Hee rendeth them with his hand all the clothes that are upon him untill he be naked down to the heart And he never soweth up those rent plico 〈…〉 But all their fasts they say shall cease in the â—â—yes of Christ and not so onely but they shall be 〈◊〉 a good day or festivitie and to dayes of joy and 〈…〉 as it is written in Zach. 8. 19. Thus saith the Lord hosts the fast of the fourth moneth and the fast of the fift and the fast of the seventh and the fast of the tenth shall be to the house of Iudah joy and gladnesse and chear full solemne-feasts therefore love the truth and â—â—nce Maim tom 1. in Taanioth chap. 5. sect 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities and they fast not 〈◊〉 to the Lord but as he cried and they would 〈…〉 eate so they cry and he will not heare because they have refused Christ who is our Peace and whose glory dwelt amongst us full of grace and truth Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me in Chaldee against my word contrary Hebr. in conntrarietie Chaldee in hardnesse stubbornely as vers 21. 27. Vers. 41. uncircumcised heart which the Chaldee expoundeth grosse or foolish heart and Targum Ionathan their proud heart It meaneth also an unbleeving and disobedient heart which resisted the Spirit of God according to that saying Yee stiffe necked and uncircumcised in heart and earesâ— yee doeâ— alwaies resist the holy Ghost Act. 7. 51. This hee speaketh because the true circumcision is in the liners and in the spirit Romans 2. 29. whereupon the Prophet complaineth all the house of Israel are uncircumcised in heart Ierom.
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
〈◊〉 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
who c. this is an earnest wish as would God or the like the word and setteth forth the earnestnesse of his passion as Act. 23. 3. Psal. 2. 6. his spirit that is the gifts of his spirit as the Chaldee saith his spirit of prophesie So Paul wisheth that all the Church could prophesie and saith Follow after loue and zealously desire spirituall gifts but rather that ye may prophesie 1 Cor. 14. 1. Verse 30. gathered that is gat himselfe or at the Greeke saith departed the Elders who were authorised of God to be of the high Councell or Synedrion with Moses and his assistants and thus they differed from those inferiour Magistrates which had beene appointed before by Iechroes advice Exod. 18. 21 25. And as then all hard causes were brought unto Moses Exod. 18. 26. so after this such causes were brought to the high court or Synedrion first ordained here This is shewed by the Hebrew Canons in Talmud Bab. Sanbedrin c. 1. and Maimony in Sanbedrin c. 5. thus They set up no King but by the mouth of the Senate of 71. Elders neither make they any lesser Synedrion for every tribe and for every citie but by the Senate of 71. Neither judge they a whole tribe revolted to idolatry nor a false Prophet nor the high Priest in judgement of life and death but by the great Synedrion But money-matters are judged by the Court of three Iudges Likewise they make or judge no elder rebellious Deut. 17. nor any citie drawne 〈◊〉 to idolatrie Deut. 13. neither cause they the suspected woman to drinke the bitter waters Nam 5. but in the great Synedrion Neither doe they adde unto or in Large the Citie or the Courtyard neither goe they forth to permitted warre c. whereof see the notes on Deut. 20. 1. but by the great Synedrion as it is said in Exod. 18. 22. every great matter they shall bring unto thee Verse 31. a wind God made an East wind to passe forth in heaven and brought on a South wind by his strength Psal. 78. 26. brought Quailes such fowles as he had fed them with before in Exod 16. 13. them now God againe brought swiftly and as with violence which the Chaldee translateth made to flie let them fall or spred them abroad so this word is Englished in 1 Sam. 30. 16. two cubits Sol. Iarchi saith they flew so hie as against a mans heart that he was not toyled in getting them either by reaching hie or by stooping low Verse 32. ten homers or ten heaps as the Chaldee translateth for the Hebrew homer sometime signifieth an heape as in Ex. 8. 4. sometime a kind of measure containing ten Ephahs or Bushels Ez. 45. 11. the w ch measure is called also a Cor. Eze. 45. 14. so Targum Ierusalemy interpreteth it here Thus also the Greek translateth it ten Cors for of the Hebrew Cor the Greeke Coros in Luk. 16. 7. Latine Corus are derived And Chazkuni here explaineth it ten homers there are in an homer thirtie Seahs or Pecks so ten homers containe three hundred Seahs loe he that gathered least had every day ten Seahs Of the Seah or Pecke see the notes on Gen. 18. 6. This abundance of fowles was miraculous whereupon it is said God rained flesh upon them as dust and feathered fowles as the sand of the seas Psal. 78. 27. And with these they filled their greedy lust seeding themselves without feare as Iude verse 12. though the Lord had threatned to punish them verse 20. Verse 33. not yet cut off to wit from their mouth that is not taken from them which the Greeke translateth before it that is the flesh failed Thus the phrase is opened in Ioel 1. 5. the new wine is cut off from your mouth that is taken away from you Or by cutting may be meant chewing The Psalmist alleaging this saith They were not estranged from their desire the meat was yet in their mouth when the anger of God came up against them c. Psal. 78. 30 31. And here Chazkuni observeth how they were plagued of God after that he had sufficed all of them with flesh that men should not say hee had not plagued them but because he was not able to suffice them all with flesh a very great plague or veâ—â—ment great smiting Abr. Ezra writeth that it was the pestilence God gave-them their request when they lusted for flesh but sent leannesse into their soule Psal. 106. 14 15. The anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel Psal. 78. 31. Verse 34. hee called meaning Moses called and by the name of the place left a memoriall of their sinne and punishment for a warning to them after Deut. 9. 22. and to us that we should not lust after evill things as they lusted 1 Cor. 10. 6. Or as the Greeke translateth it the name of the place was called see verse 3. Kibroth hattaavah that is as the Greeke expoundeth it Graves or monuments of lust Where lust may be used for the men that lusted as circumcision in Rom. 2. 26. is for men circumcised Pride for the proud man Ier. 50. 31 32. Psal. 36. 12. and many the like See the notes on Gen. 45. 7. Vers. 35. were in Hazeroth or Chatseroth in Greeke Aseiroth here they were that is abode or continued as Daniel was that is continued Dan. 1. 21. and they were that is continued there Ruth 1. 2. The cause of which abode was a new trouble which Moses sister and brother raised against him Num. 12. CHAP. XII 1 Marie and Aaron speake against Moses about his wife and office 4 The Lord calleth them all before him justifieth Moses magnifieth his office rebuketh the murmurers and departeth in anger 10 Marie is made a Loper Aaron confesseth sinne Moses prayeth God to heale her 14 The Lord commandeth her to be shut out of the campe seven dayes 15 The peoples journey is stayed till she was brought in againe then they goe on into Pharan ANd Marie and Aaron spake against Moses because of the Aethiopian woman whom he had taken for hee had taken an Aethiopian woman And they said Hath Iehovah spoken onely indeed by Moses hath he not spoken also by us And Iehovah heard it Now the man Moses was very meeke above all the men which were upon the face of the earth And Iehovah said suddenly unto Moses and unto Aaron and unto Marie Come out ye three unto the Tent of the Congregation and they three went out And Iehovah came downe in the pillar of the cloud and stood in the doore of the Tent and called Aaron and Marie they two came forth And he said Heare now my words If there shall be a Prophet among you I Iehovah will make my selfe knowne unto him in a vision I will speake unto him in a dreame My servant Moses is not so he is faithfull in all mine house Mouth to mouth
returned from searching the land at the end of fortie dayes And they went and came to Moses and to Aaron and to all the congregation of the sonnes of Israel unto the Wildernesse of Pharan to Kadesh and brought backe word unto them and unto all the congregation and shewed them the fruit of the land And they told him and said We came unto the land whither thou sentest us and surely it floweth with milke and honey and this is the fruit of it Neverthelesse the people is strong that dwelleth in the land and the cities sensed very great and moreover we saw the children of Anak there Amalek dwelleth in the land of the South and the Chethite and the Iebusite and the Amorite dwelleth in the mountaine and the Canaanite dwelleth by the sea and by the coast of Iordan And Caleb stilled the people before Moses and said Going up let us goe up and possesse it for we are well able to overcome it But the men that went up with him said We be not able to goe up against the people for they are stronger than wee And they brought up an evill report of the land which they had searched unto the sonnes of Israel saying The land thorow which we have gone to search it is a land that eateth up the Inhabitants thereof and all the people that we saw within it are men of statures And there we saw the Giants the sonnes of Anak which come of the Giants and we were in our owne eyes as grashoppers and so we were in their eyes Annotations Here beginneth the 37 section of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law see Gen. 6. 9. IEhovah spake By Moses relation after it appeareth that when God had led his people from mount Horeb to Cadesh Barnea thorow the great and fearfull Wildernesse and they were come to the mountaine of the Amorites then Moses said See the LORD thy God hath given the land before thee Goe up possesse it And all the people came neere unto Moses and said We will send men before us and they shall search out the land for us and bring us word againe by what way we shall go up c. That word liked Moses well and he tooke of them twelve men and sent them to spie out the land Deut. 1. 19 24. So where here it is said Iehovah spake c. it is not meant that this motion came first from the Lord but the people first spake of it to Moses he consulted with the Lord about it and the Lord approved or at least permitted the thing which they desired Verse 2. Send thou or Send for thee which Sol. Iarchi expoundeth to this sense I commâ—â—â— thee not if thou pleasest send for as much as Israel came and said wee will send men c. Deut. 1. 22. that they may search or and let them search or espie by searching round about and the word implieth the action of the heart and minde not of the eyes onely Eccles. 1. 13. and 7. 25. Thus God let them goe search or espie the land which hee him-selfe before had espied for them Ezek. 20. 6. and went before them in the way to search them out a place to pitch their tents in in fire by night and in a cloud by day Deut. 1. 33. of Canaan that is as the Greeke translateth of the Chanaanites named as the chiefe for it was the land of seven mightie nations Deut. 7. 1. I give or am giving so he speaketh as of a thing present for more assurance one man one man an Hebrew phrase meaning of every tribe one man excepting the tribe of Levi for of them none was sent because they were to have no inheritance in the land Deut. 18. 1. a ruler or a prince not of the baser sort because the businesse was weighty whereupon their rebellion following was of the more note Verse 3. at the mouth or according to the mouth that is the word of the LORD as the Chaldee translateth and the Greeke by the voice of the Lord and this Sol. Iarchi expoundeth by his permission So in the commentarie called Phesikta f. 47. it is said The election of the Spies was according to the mouth of the LORD not that God commanded them to send them If thou sayest why did he not forbid them to send To accomplish their desire and to render them their recompense and to give unto Ioshua and Caleb a goodreward heads that is as the Greeke saith Chiefe-rulers and Chazkuni expoundeth them Captaines over thousands as in Exod. 18. 25. Verse 4. Shammua in Greeke Samiel sonne of Zacchour Verse 5. Shaphat in Greeke Saphat sonne of Souri Verse 6. Caleb in Greeke Chaleb son of Iephonne See 1 Chron. 4. 15. His name signifieth Hartie and he brought Moses word againe as it was in his heart Ios. 14. 7. Verse 7. Iigal in Greeke Igad Verse 8. Hoshea in Greeke Auses son of Naue Verse 9. Palti or as in Greeke Phalti Verse 10. Gaddiel in Greeke Goudiel sonne of Soudi Verse 11. of Ioseph He was father of Ephraim in vers 8. as well as of Manasseh here and sometime Ioseph is named for Ephraim Ezek. 37. 16. 19. Revel 7. 8. Here he is named as father of Manasseh who was his first-borne Ios. 17. 1. although the Hebrewes give another reason namely because both of them uttered an ill report Ioseph of his brethren Gen. 37. 2. and the Prince of Manasseh of the land which Hoshea of Ephraim did not Chazkuni on Num. 13. Verse 13. Sethur in Greeke Sadour Verse 14. Nahbi or Nachbi in Greeke Naabi sonne of Sabi Verse 15. Geuel in Greeke Goudiel Verse 16. These are the names Chazkuni here obserueth He sent no spie of the tribe of Levi because he had no portion in the land Nun called also Non 1 Chron. 7. 27. in Greeke Naue Ioshua or Iehoshua called sometime Ieshua Neh. 8. 17. in Greeke Iesus and so the New testament writeth him Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉 Saviour Mat. 1. 21. And this name Moses gave him by the spirit of God either as foreseeing that be should be his successor and save the people from their enemies the Canaanites or as Sol. Iarchi here noteth praying for him that the Lord would save him from the counsell of the wicked spies But Chazkuni readeth it Moses had called Hoshea the sonne of Nun Ioshua not that he now first called him Ioshua but before when he was made his 〈…〉 ister and found grace in his eyes Wee finde him called Ioshua before they came to mount Si 〈…〉 i Exod 17. 9. and after this when Moses is ready to die hee is called Hoshea in Deut. 32. 44. where Chazkuni saith thus At the first when hee was taken to bee Moses minister Moses called him Ioshua for so is the manner of Kings to change the name of their ministers Gen. 41. 45. Dan. 1. 7. But now when hee is made King himselfe his first name is restored neverthelesse
thorow all the scripture he is called Ioshua because he was accustomed thereto already By this reason the change of his name should seeme to diminish from his dignitie whereas it was changed rather for honour as were the names of Abram Sarai Iacob and others Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai 62. 2. Mar. 3. 16 17. Verse 17. Southward or by the South as in vers 22. meaning the South part of the land of Canaan as Chazkuni explaineth it For that was nearest unto them and the worst part of the land because it was wildernesse and waterlesse as the originall word Negeb signifieth Dâ—ie ground and Calebs daughter said to her father Thou hast given me a south that is a drie land give me also springs of water Iudg. 1. 15. and rivers in the south Psal. 126. 4. meaneth refreshing after bondage and affliction The Greeke here translateth Goe up by this wildernesse and so in that part was a wildernesse Ios. 15. 1. 3. And Sol. Iarchi saith Goe up this way by the south that was the worst part of the land of Israel for so is the manner of Merchants they shew the worst things first and afterward they shew the best the mountaine which was inhabited by Amalekites Canaanites and Amorites Num. 14. 40. 45. Deut. 1. 44. Of this Chazkuni giveth a reason thus And when yee shall know how to subdue the mountaine the vally will be â—asiâ— to subdue Verse 18. the land what it is This is againe repeated in vers 19. and the third time in vers â—0 which may thus be distinguished by the land here is meant the people of the land as after Moses explaineth it by the land in vers 19. is meant the aire of the countrey and the cities villages tents which were by the hand of man set theron and by the land in v. 20. is meant the soile or ground it selfe fruits that grew thereon and the people and is here for explanà tion that is or I meane the people see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee that is all peoples of the earth likewise in Psal. 100. 1. and 96. 1. and often in the scriptures So house for houshold or people in it Gen. 45. 11. 18. Cities for citizens Ios. 17. 12. whether they Hebr. whether it bee strong c. speaking of the people as one in multitude Verse 19. good or bad this seemeth to respect the wholsomnesse of the countrie for aire waters c. as in 2 King 2. 19. the situation of this citie is good but the water is bad and the land causeth to miscarie To this Chazkuni referreth it saying or bad if it cause the inhabitants thereof to mis 〈…〉 or to be barren as 2 King 2. 19. and hereupon they answered It is a land that eateth up the inhabitants thereof Num. 13. 32. intents or in campes troupes the Chaldee calleth them Villages or unwalled townes the Greeke changeth the order saying in walled or in unwalled townes Vers. 20. fat or leane This respecteth the soile it selfe which if it be fat is fertile if leane barren The Chaldee changeth the metaphor saying whether it be rich or poore So in Neh. 9. 25. 35. they tooke strong cities and a fat land and in Ezek. 34. 14. fat pasture wood or trees as the Greeke and Chaldee interpret it and Targum Ionathan trees of food that is of fruit to bee eaten be yee of good courage or strengthen encourage your selves the first ripe grapes or the first fruits of grapes And then as Chazkuni observeth they had need to have courage because the keepers of the vineyards watched them there Verse 21. of Zin or of Tsin there was a wildernesse into which they came before called Sin so named of an Egyptian citie Sin neare it Exod. 16. 1. Ezek. 30. 15 16. This desart of Zin seemeth to be so named as being a Thornie wildernesse for Zinnim in the forme plurall signifieth thornes Iob 5. 5. And as the former Sin bordered upon Egypt so Zin bordered on the land of Canaan Num. 34. 3 4. Ios. 15. 3. Rehob or Rechob called in Greeke Roob as Rechabham or Rehoboam 1 King 12. 1. is written in Greeke by the Holy Ghost Roboam Mat. 1. 7. This Rehob was a citie in the west part of the land of Canaan neare unto Sidon which fell by lot to the tribe of Aser Ios. 19. 28. Iudg. 1. 31. to the entrance or to the entring in of Hamath so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it Hamath or Chamath called also Hemath the great Amos 6. 2. was a citie on the north part of Canaan and on the East side as Rehob was on the West Num. 34. 8. Ios. 13. 5. By this description of their voyage they went from south to north and from west to east so viewing the wholeland This Hamath is in Targum Ionathan called Antiochia and so Hamath was after named of K. Antiochus and it was situate under mount Lebanan by the river Iabok Verse 22. by the south or Southward Gr. by the wildernesse see vers 17. and he came unto Chebron or unto Hebron a place in the south parts of Canaan where Abraham Isaak and Iacob with their wives had beene buried Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came Sol. Iarchi and others understand Caleb onely as if the twelve spies went not in one company but one or two of them together and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden shall bee thine inheritance and in vers 12. now therefore give me this mountaine whereof the Lord spake in that day and in vers 14. Chebron therefore became the inheritance of Caleb Others understand he came that is they came as Chazkuni saith It is the manner of the scripture to speake of many spies and lyers in wait in the singular number as in Ios. 8. 19. the lyer in ambush rose quickly out of his place The Greeke translateth they came the Chaldee hath in some copies Atha he came in othersome Atho THEY came Animan or as the Greeke writeth him Achiman he was one of the heathen Giants dwelling in Chebron the Hebrewes interpret his name Who is my brother and that hee was so called because none in the world was brother to him that is like unto him in strength yet Caleb slew him and his two brethren Ios. 15. 14. Iudg. 1. 10. 〈◊〉 in Greeke Sesei Talmai in Greeke Thelames children of Anak in Greeke generations of Enak in Chaldee sonnes of the Giant or of the mightie man Anak was the sonne of Arba whereupon Chebron was in former times called Kirjah Arba that is the citie of Arba Ios. 15. 13. Gen. 23. 2. before Zoan or Tsoan called in Greeke and Chaldee Tanes as of Tsor or Zor is Tyrus in Greeke This declareth
and the Israelites give them their portion there And if the Priests come not then he separateth it and leaveth it in the cornestâ—â—re And if there be wilde beasts or cattell that wiâ—â— devoure it there and there be none to keepe it from them our wise-men have ordained that they should then bring it to the citie and be payed of the Priest for the bringing of it For if he separate it and leave it for the beasts be profaneth the name of God Maimony in Trumoth ch 12. sect 17 For the practise of these ordinances see Nehem. 10. 35 39. how the people brought their first-fruits and tithes to the nouse of God which they shall give The Law saith not how much they should give but leaveth it to the peoples liberality Howbeit in Ezek. 45. 13. it is written This is the Heave-offring which ye shall heave up the sixth part of an Ephah of an Homer of wheat c. that was the sixtieth part for an Homer contained ten Ephahs Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits lesse than the sixtieth part The great Heave-offring hath no set measure by the Law for it is said in Deut. 18. 4. The first fruits of thy corne c. But a man may not separate save according to the measure which our wise-men have set c. And what measure is that A good eye that is a liberall person one of forty and a meane eye one of fifty an evill eye that is a niggard one of sixty And he may not give lesse than one of sixty Maimony in Trumoth ch 3. s. 1 2. The like measure they set for the other First-fruits brought into the Sanctuary Maim in Biccurim or First-fruits ch 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach give the Lord his honour with a good eye and diminish not the first-fruits of thine hands Ecclus. 35 8. unto Iehovah They were given unto the Lord in that they were given by his appointment to his Priests for their anointing ve s. 8. and service in his Sanctuary therefore they were holy For this cause the Priests were not to receive them after any base or servile manner but as gifts due to the Lord and to them from him and as the Hebrew Canons shew the Israelites were to give them their portion with honour And it was unlawfull for the Priests or Levites to snatch away the heave-offrings or the tithes yea if they did but aske their portion with their mouth it was unlawfull but they were to receive them with honour For at the Lords table they did eat and at his able they did drinke these gifts were the Lords and he did vouchsafe them unto them as it is written I have given unto thee the charge of mine heave-offrings Num. 18. 8. Maimony in Trumoth ch 12. sect 18 c. given unto thee namely for the Priest to eat drink and anoint himselfe with them according to the ordinary use of the creatures The great Heave-offring is given for meat and for drinke and for anointing for anointing is as drinking as it is said And let it enter as water into his inward part and as oile into his bones Psal. 109. 18. And drinking is comprehended under eating that he is to eat that which is wont to be eaten and drinke that which is wont to be drunke and anoint with that which they use to anoint with not with wine or vineger But they anoint with oile that is cleane and burne in lampes that which is uncleane Maim in Trumoth ch 11. sect 1. Who they were that might eat and who might not eat of these Heave-offrings iâ— shewed in Levit. 22. 3 c. Vers. 13. The First-fruits These were another gift which the people brought into the Sanctuary made consession over them to the Lord and then gave them to his Priest whereof see Deut. 26. 〈◊〉 c. These were paid before all other duties before the great Heave-offring fore-mentioned or the tithes after spoken of in vers 21. The Hebrews say When men separate the Heave-offring and the Tithe they are to separate them in order as he separateth the First-fruits spoken of in Deut. 26. first of all and after them the great Heave-offring and after that the first tithe which was given to the Levites vers 21. and after that the second tithe or tithe of the poore whereof fee Deut. 14. 22 23 28 29. Maim in Trumoth ch 3. sect 23. shal eat it in Greek shall eat them Of the cleane person in the Priests house see vers 11. The eating of these first-fruits was to be onely in Ierusalem the holy Citie and whosoever eateth of that gift wherein holinesse is blesseth God who sanctified them with the sanctification of Aaron and commanded them to eat so or sâ— Maim in Biccurim ch 1. sect 2. Vers. 14. devoted thing in Hebr. Cherem of this the Hebrewes say some things were devoted absolutely and such are spoken of here and given to the Priests some things were devoted in speciall unto God or to his Sanctuary and they oâ— the price of them went to the Sanctuary See the Annotations on Lev. ch 27. vers 28. c. shall be thine The use of these is not restrained to the Sanctuary or holy Citie or to the Priests alone but by the Hebrewes these were the Priests due in every place and were common things Maimony in Biccurim ch 1. sect 7. Vers. 15. that openeth the wombe Hebr. every opening of the wombe which the Greeke translateth every thing that openeth every wombe or matrice Hereby the first-borne onely is meant as the Law sheweth in Exo. 13. 2. and such as were males Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme that is thou shalt surely or in any case redeeme the father was to give the Priest to take the redemption money It figured the redemption of Gods people called the Church of the first-borne which are written in Heaven Hebr. 12. 23. who are not redeemed with corruptible things as silver and gold c. but with the precious bloud of Christ 1 Pet. 1. 18 19. So being bought from among men they are the First-fruits unto God and to the Lambe Rev. 14. 4. of the uncleane beast this is translated in Greeke of uncleane beasts as implying all sorts elsewhere the Law mentioneth the Asse it may be for an instance Exod. 13. 13. and 34. 20. But the Hebrews say The uncleane beaâ— spoken of here is the Asse only Maim in Biccurim chap. 12. sect 3. thou shalt redeeme the Asse was to be redeemed with a Lambe or else the owner was to breake the necke of the Asse see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say These two commandements of redeeming it with a Lambe or of breaking the necke of it were of force in every place and at every time and the commandement of redeeming it was before the commandement of
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
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
Spiritually the King of Israel is Christ Iohn 1. 49. and 12. 13 15. who is higher than the Kings of the earth Psal. 89. 28. amongst whom Agag sometime excelled his kingdome the kingdome of Israel exalted by David and Solomon but above all by Christ whose Church and kingdome is above all kingdomes in grace glory and incorruption Esay 2. 2. Dan. 2. 44. Rev. 11. 15. Vers. 8. of an Vnicorne This similitude is here repeated and inlarged from the former blessing in Num. 23. 22. â—â—t up that is consume the nations as the seven nations in Canaan Deut. 7. 1. and all other subdued by faith as it is said The nation and kingdome that will not serve thee shall perish yea those nations shall be utterly wasted Esay 60. 12. See also Num. 14. 9. breake their bones in Greeke unmarrow or eat out the marrow of their fat bones It signifieth an utter weakning of them that they should never recover their strength pierce them in Greeke shoot thorow the enemie with his arrowes Arrowes are often mentioned among other instruments of warre Jer. 50. 9. 14. and 51. 11. Zac. 9. 14. These pierce inwardly and are figuratively applied to piercing words Psal. 64. 4. and spiritually to the words of Christ whose arrowes are sharpe in the heart of the kings enemies Psal. 45. 6. Vers. 9. He couched Here Balaam applieth unto Israel that blessing which Iakob gave unto his son Iudah the father of our Lord Christ the Lion of that tribe Gen. 49. 9. and it signifieth the victory of the Church over their enemies See also Numb 23. 24. who shall stirre him up who dare provoke him meaning none So the victory gotten shall quietly be held and the peace of the Church after her warfare is here foretold but accomplished in Christ. Blessed be every one of them The conclusion of this blessing is the same wherewith Isaak ended the blessing upon Iakob the father of this people Gen. 27. 29. and like that which God gave unto Abraham Gen. 12. 3. Thus God continueth his grace to the faithfull and their seed for ever and here by Balaams owne mouth curseth all this wicked plot and practise of the king and prophet who had endevoured with their utmost craft to curse the people whom God had blessed and Balaam is condemned of himselfe Vers. 10. he smote his hands or clapped the palmes of his hands a signe of indignation and griefe in the king with a contempt of the prophet as elsewhere it is said Men shall clap their hands at him and shall hisse him out of his place Iob 27. 23. and All that passe by the way clap their hands at thee they hisse and wag their head c. Lam. 2. 15. Vers. 11. Flee thou or Flee for thy selfe that is Get thee gone speedily so fleeing is used for speedy departing in Esay 48. 20. Zac. 2. 6. Iob 9. 25. and 14. 2. Amos 7. 12. Here Balak being out of hope to effect his purpose leadeth not Balaam to another place as he had done before but turneth him off with ignominie unto thy place thy countrey Mesopotamia as the place of the Canaanites c. in Exod. 3. 8. is their country and in Exod. 23. 20. the place is in Greek the land Or unto thy city Pethor as unto the place of Sichem Gen. 12. 6. is the citie of Sichem See Amos 4. 6. kept thee back in Greek deprived thee of honour Here Balaam who ambitiously sought after honour and riches is sent away with shame and misseth of the wages of unrighteousnesse which he loved for The wicked worketh adeceit full worke but to him that soweth righteousnesse shall be a sure reward Prov. 11. 18. Vers. 13. goe beyond the mouth in Greeke transgresse the word See Numb 22. 18. out of mine owne heart in Greeke of myselfe Vers. 14. I will counseil thee what this people shall doe This seemeth to be an unperfect speech which the Chaldee Paraphrast well explaineth thus I wi 〈…〉 counsell thee what thou shalt doe and I will shew thee what this people shal do For the Scriptures have many like briefe speeches as is noted on Exod. 4. 5. 13. 8. and Moses after sheweth that Balaam gave Balak wicked counsell against Israel to draw them unto idolatry and fornication Num. 31. 16 and our Saviour calleth it the doctrine of Balaam who taught Balak to cast a stumbling-block before the children of Israel to eat things sacrificed unto idols and to commit fornication Rev. 2. 14. the history whereof followeth in Num. 25. And thus the Hebrews also expound this place Chazkuni in these words I will counsel thee Moses our Teacher concealeth the counsell because Balaam said it to Balak in secret but in Num. 31. 16. it is revealed To like effect writeth Sol. Iarchi saying This Scripture is briefe I will couÌ„sell thee to cause them to stuÌ„ble or fall I will tell thee what evill they shal doe to Moab in the latter daies and Targum Ionathan openeth it by Num. 25. 1 2 c. in the latter daies that is the daies after following See the like in Gen. 49. 1. For the time present Israel might not meddle with the people of Moab Deut. 2. 9. but after in Davids daies he smote Moab and measured them with a line casting them downe to the ground even with two lines measured he to put to death and with one full line to keepe alive and so the Moabites became Davids servants 2 Sam. 8. 2. Againe in Ier. 48. there is a large prophesie of Moabs destruction with a promise of the returning of their captivitie in the latter dayes Vers. 15. tooke up his parable that is prophesied but darkly and in parables see vers 3. whose eye is open in Greeke the true man See the notes on vers 3. Vers. 16. the knowledge of the Most high in Chaldee knowledge from before the Most high that is made knowne to him of God This sentence is here added more than in vers 4. Baal-hatturim here noteth that he saith this because hee would reveale the dayes of Christ. falling into a trance the Greeke translateth it in a sleepe see this opened on vers 4. Vers. 17. I shall see him or shall see it meaning the person or thing that now hee is to speake of namely David and his kingdome the accomplishment whereof should be in Christ and his Church Sol. Iarchi explaineth it thus I see the praise of Iacob and their greatnesse but it is not now but after a time Chazkuni here saith Hee prophesieth of David but not nigh that is as the Chaldee explaineth it his comming is not nigh This may be understood of Christ for of him hee after prophesieth whom Balaam saith he shall behold for every eye shall see him and they also which pierced him Rev. 1. 17. but he had not Iobs faith to behold him his Redeemer Iob 19. 25. 27. shall proceed a star or a star hath proceeded speaking after the manner of prophesie
Ionathans nameth it Constantinople by which it is evident that the Authour of that worke was not Ionathan ben Vzziel who paraphrased on the Prophets and was of the Apostles age but some later Iew who put forth his worke in that Ionathans name Vers. 20. he looked on Amalek on the countrie or people of the Amalekites the posterity of Esau Gen. 36. 12. As the sight of Israel occasioned Balaam to blesse them vers 2 c. so the beholding of the wicked occasioned the utterance of their judgement and curse the first or the beginning of the nations meaning either the chiefest of them or as the Chaldee expoundeth it the first of them that warred against Israel for which God threatned their ruine before in Exod. 17. as now he fore-telleth it againe by Balaam As Israel was the Lords first-fruits Ier. 2. 3. and therfore by him preserved so Amalek being the first-fruits of the wicked nations is devoted to destruction fulfilled in part by Saul 1 Sam. 15. and after in Mordecaies time Ester 7. but spiritually accomplished by Christ. Thus Iericho the first-fruits of the Cananean cities was also devoted and destroyed Ios. 6. his later end or his posteritie as the Greeke translateth his seed See Psal. 37. 38. that he perish for ever or unto perdition which the Greeke translateth shall perish the Chaldee shall perish for ever So in vers 24. Vers. 21. the Kenite that is the Kenites or Kenaeans these the Chaldee calleth Salmeans so that he tooke them for those Kenites mentioned in Gen. 15. 19. But Targum Ionathan expoundeth it of Iethro that became a Proselyte Exod. 18. And so in Iudg. 1. 16. it is said the children of the Kenite Moses father in law went up c. And these are mentioned here next Amalek because they dwelt with them as is written And Saul said unto the Kenites Goe depart get you downe from among the Amalekites c. 1 Sam. 15. 6. thou puttest thy nest Hebr. to put thy nest of which phrase see the Annotations on Gen. 6. 19. And here the Hebrew Ken which is a nest hath allusion to the Kenites name by nest meaning an habitation as in Iob 29. 18. a similitude taken from Eagles which build their nests on high rockes see Obad. vers 4. Habak 2. 9. So hereby was signified the secure dwelling of the Kenites by Israel without disturbance till the Assyrian wasted all Vers. 22. Kain that is the Kenite who came as it seemeth of a man named Kain and so is by the Chaldee expounded as before the Salâ—â—aean Some thinke it to be the name of the place where they dwelt wasted or eaten up to wit by enemies untill Asshur or whiles Assur the Assyrians and Babylonians who carried away captive the ten tribes of Israel 2 King 17. 6. and the Iewes into Babylon 2 King 25. and so the Kenites with them as appeareth by this prophesie and after the returne of the people out of Babylon there is mention of these Kenites also in 1 Chron. 2. 55. Vers. 23. Alas who shall live the Chaldee explaineth it Woe to the sinners that shall live c. He signifieth hereby extraordinary and grievovs calamities doth this Hebr. putteth or disposeth this to wit this that followeth Targum Ionathan explaineth it When the word of the Lord shall be revealed to give a good reward unto the just and to take vengeance on the wicked c. Vers. 24. from the coast of Kitim Hebr. from the hand of Kitim which the Chaldee expoundeth from the Romanes the old Latine version from Italy the Greeke keepeth the Hebrew phrase from the hand of the Kitaeans Kitim or Chittim was one of the sons of Iavan the son of Iapher the son of Noe Gen. 10. 4. His posterity seated in Cilicia Macedonia Cyprus and Italy also as Iosephus observeth in Antâ—q lib. 4. cap. 22. Wherefore Kitim is taken sometime for the one and sometime for the other Here it may imply both the troubles that befell the Assyrians and Iewes by the Greekes and Seleucidae in the troublous daies of Antiochus according to that in Dan. 11. 30. For the ships of Kitim shall come against him and after calamities that befell the Hebrewes from the Romanes shall afflict Assur they the ships that is the armies of Kitim shall afflict the Assyrians which come of Assur the sonne of Sem the sonne of Noe Gen. 10. 22. Heber or Eber that is Hebers children as the Greeke translateth it the Hebrewes of Heber see Gen. 10. 22 24. All Israel were his posteritie afflicted by Greekes and Romans Christ was the chiefest of Eber Luke 3. 23 35. he was killed by Pilate the Romane Deputie Since that time Rome by Antichrist there reigning hath afflicted Christ in his members he also that is Kitim shall perish for ever or shall goe unto perdition Thus Balaam as hee began with the blessing of Israel endeth with the destruction of their enemies God by his mouth confirming the promises made unto Abraham and to his seed for ever the accomplishment of all which is in Christ. Vers. 25. returned to his place that is went away with a purpose to returne home but was stayed by the Midianites and among them was killed by the sword of Israel Numb 31. 8. But this is here so signified to shew how God disappointed their first plots and practises that Balaam returned as hee came and could not curse Israel but denounced woes against their enemies Things which meÌ„ purpose and endevour to doe are said to be done by them though perhaps not effected as is noted on Exod. 8. 18. Numb 14. 40. It might also be that Balaam indeed returned to his place and afterward came againe to the Midianites So Chazkuni on Numb 31. saith After that he had returned to his place to Mesopotamia he came againe to Midian to receive mony of the Elders of Midian when he heard say of the plagne which had beene in Israel by his counsell CHAP. XXV 1 Israel at Shittim commit whoredome with the daughters of Moab and idolatry with Baal-Peor 4 The idolaters are commanded to be slaine 6 Pâ—inehas killeth Zimri and Cozbi 10 God therefore giveth him an everlasting Priesthood 16 The Midianites are to be vexed for their wiles against Israel ANd Israel abode in Shittim and the people began to commit whordome with the daughters of Moab And they called the people unto the sacrifices of their gods and the people did eat and bowed themselves downe to their gods And Israel was joyned to Baal-Peor and the anger of Iehovah was kindled against Israel And Iehovah said unto Moses Take all the heads of the people and hang them up before Iehovah against the Sunne that the fierce anger of Iehovah may bee turned away from Israel And Moses said unto the Iudges of Israel Slay yee every man his men that were joyned unto Baal-Peor And behold a man of the sonnes of Israel came and brought neere unto his brethren a Midianitesse
their sinnes were carried captives out of their land 2 Kings 15. 29. For they transgressed against the God of their fathers and went a whoring after the gods of the people of the land whom God destroyed before them And the God of Israel stirred up the spirit of Pul King of Assyria and the spirit of Tâ—â—gath-pilneser King of Assyria and hee carried them away even the Reubenites and the Gadites and the halfe tribe of Manasses and brought them unto H 〈…〉 and Habor and Hara and to the river Go 〈…〉 unto this day 1 Chron. 5. 25 26. CHAP. XXXIII 1 Two and fortie journies of the Israelites thoâ—â—â— the wildernesse from Egypt to Iordan 50 A commandement to destroy the Canaanites and their 〈…〉 ments of idolatire 54 The land must be dividâ—d by lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THese are the journies of the sonnes of Israel which went forth out of the land of Egypt by their armies by the hand of Moses and Aaron And Moses wrote their goings out according to their journies at the mouth of Iehovah and these are their journies according to their goings out And they journied from Rameses in the first moneth in the fifteenth day of the first moneth on the morrow after the Passeover the sons of Israel went out with an high hand in the eyes of all the Egyptians And the Egyptians buried those which Iehovah had smitten among them every first-horne upon their gods also Iehovah executed judgments And the sons of Israel journied from Rameses and encamped in Succoth And they journied from Succoth encamped in Etham which is in the edge of the wildernesse And they journied from Etham and turned againe unto Pi-hahiroth which is before Baal-zephon and they encamped before Migdol And they journied from before Hiroth and passed thorow the midst of the sea into the wildernesse and went three dayes journie in the wildernesse of Etham and encamped in Marah And they journied from Marah and came unto Elim and in Elim were twelve fountaines of water and seventie Palme trees and they encamped there And they journied from Elim and encamped by the red sea And they journied from the red sea and encamped in the wildernesse of Sin And they journied from the wildernesse of Sin and encamped in Dophkah And they journied from Dophkah and encamped in Alush And they journied from Alush and encamped in Rephidim and there was no water there for the people to drinke And they journied from Rephidim and encamped in the wildernesse of Sinai And they journied from the wildernesse of Sinai and encamped in Kibroth hattavah And they journied from Kibroth hattaavah and encamped in Hazeroth And they journied from Hazeroth and encamped in Rithmah And they journied from Rithmah and encamped in Rimmon Parez And they journied from Rimmon Parez and encamped in Libnah And they journied from Libnah and encamped in Rissah And they journied from Rissah and encamped in Kehelathah And they journied from Kehelathah and encamped in mount Shapher And they journied from mount Shapher and encamped in Haradah And they journied from Haradah and encamped in Makheloth And they journied from Makheloth and encamped in Tahath And they journied from Tahath and encamped in Tarah And they journied from Tarah and encamped in Mithkah And they journied from Mithkah and encamped in Hashmonah And they journied from Hashmonah and encamped in Moseroth And they journied from Moseroth and encamped in Bene-Iaakan And they journied from Bene-Iaakan and encamped in Horhagidgad And they journied from Horhagidgad and encamped in Iotbathah And they journied from Iotbathah and encamped in Ebronah And they journied from Ebronah and encamped in Ezion-gaber And they journied from Ezion-gaber and encamped in the wildernesse of Zin which is Kadesh And they journied from Kadesh and encamped in mount Hor in the edge of the land of Edom. And Aaron the Priest went up into mount Hor at the mouth of Iehovah and died there in the fortieth yeare after the sonnes of Israel were come out from the land of Egypt in the fift moneth in the first day of the moneth And Aaron was an hundred and twentie and three yeres old when he died in mount Hor. And the Canaanite the King of Arad which dwelt in the South in the land of Canaan heard of the comming of the sonnes of Israel And they journied from mount Hor and encamped in Zalmonah And they journied from Zalmonah and encamped in Punon And they journied from Punon and encamped in Oboth And they journied from Oboth and encamped in Ije-Abarim in the border of Moab And they journied from Ijim and encamped in Dibon G And they journied from Dibon Gad and encamped in Almon Diblathaim And they journied from Almon-Diblathaim and encamped in the mountaines of Abarim before Nebo And they journied from the mountaines of Abarim and encamped in the plaines of Moab by Iordan neere Iericho And they encamped by Iordan from Beth jeâ—imoth even unto Abel Shittim in the plaines of Moab And Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Speake unto the sonnes of Israel and say unto them When yee are passed over Iordan into the land of Canaan Then ye shall drive out all the inhabitants of the land from before you and destroy all their pictures and all their molten Images yee shall destroy and quite plucke downe all their high places And ye shall dispossesse the land and dwell therein for unto you have I given the land to possesse it And ye shall divide the land by lot for an inheritance among your families to the many ye shall give them the more inheritance and to the few thou shalt give them the lesse inheritance wheresoever the lot shal come forth for him his shall it be according to the tribes of your fathers ye shall inherit But if yee will not drive out the inhabitants of the land from before you then it shall be that those which ye let remaine of them shall be pricks in your eies and thornes in your sides and shall vex you in the land wherein yee dwell And it shall be that I will doe unto you as I thought to doe unto them Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 43 Lecture of the Law called the journies see Gen. 6. 9. THe journies or the removings to wit from place to place which was a signe of their unsetled estate as not being yet come unto their rest Deut. 12. 9. Figuring the unstaiednesse of the Church under Moses law otherwise than under the Gospell of Christ where we which have beleeved doe enter into rest Heb. 4. 3. Of which unmoveable state it is prophesied Looke upon Zion the citie of our solemnities thine eyes shall see Ierusalem a quiet habitation a Tabernacle that shall not be taken downe not one of the stakes thereof shall ever be removed neither shall any of the cords thereof be broken Esay 33. 20. The complement hereof is shewed by the Apostle saying that this word
Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine and that we receive a kingdome which cannot be moved Hebr. 12. 27 28. And as here Moses reckoneth fortie two journies from Egypt to the river Iordan over which Iosua led them into Canaan so the Apostle in Matth. 1. reckoneth 42 generations from Abraham unto Christ by whom we have entrance into the kingdome of God with their armies or by their armies being about six hundred thousand men beside little ones and much mixed people with them Exod 12. 37 38. They are called also the Lords armies Exod. 7. 4. and 12. 41. by the hand under the guidance or conduct This Asaph mentioneth to the praise of God Thou didst lead thy people like a flocke by the hand of Moses and Aa 〈…〉 Psal. 77. 21. Vers. 2. according to their journies or 〈◊〉 their journies or removings as the Greeke translateth and their journies or stations the moâ—th that is the word or commandement of Ieho 〈◊〉 This may be understood either of his commandement to write these journies here or of their journyings as it is said At the mouth of Iehovah the sonnes of Israel journied and at the mouth of Iehovah they encamped Num. 9. 18. 20. Vers. 3. from Rameses a citie in the land of Egypt Gen. 47. 11. See also Exod. 12. 37. the first moneth called Abib and Nisan Exod. 13. 4. Nehem 2. 1. answering to that which we call March Why it was the first moneth is shewed on Exod. 12. 2. the Passe-over whereof see Exod. 12. with an high hand in Chaldee with an uncovered head meaning openly boldly powerfully see Exod. 14. 8. Vers. 4. had smitten that is as the Chaldee expoundeth it had killed and the Greeke all the dead which the Lord had smitten see Exod. 12. 29. their gods in Chaldee their idols Some understand it of the beasts which the Egyptians worshipped judgements in Greeke did or executed vengeance see Exod. 12. 12. and 18. 11. Vers. 5. Succoth by interpretation Boothes see Exod. 12. 37. Vers. 6. Etham which is in the edge in Greeke Bouthan which is a part of the wildernesse see Exod. 13. 20. Vers. 7. Pi-hahiroth or as the Greeke and Chaldee translate the mouth of Hiroth for in the next verse the place is called onely Hiroth which seeme to be mountaines betweene which was a narrow passage called figuratively a mouth It was by the red sea and there the Egyptians overtooke the Israelites Exod. 14. 2. 9. Vers. 8. the sea the red sea the waters whereof God divided led his people thorow it but the Egyptians following them were drowned Exod. 14. 21 22 23 c. three dayes journie Hebr. three dayes way Etham called the wildernesse of Shâ—r Exod. 15. 22. Marah that is bitternesse as the Greeke here interpreteth it so called of the bitter waters which the people could not drinke therefore they murmured but God sweetned the waters with a tree Exod. 15. 23 c. Vers. 9. plame trees or Date trees see Exod. 15. 〈◊〉 there there by the waters Exod. 15. 27. So God refreshed his peâ—ple with water in the dry and barren wildernesse Vers. 10. by the red sea of this resting place there hath beene no mention before Vers. 11. of Sin a wildernesse which adjoyned unto Sin a citie of Egypt so called Ezek. 30. 15 16. Hither they came a just moneth after their departure from Rameses vers 3. namely in the fifteenth day of the second moneth in this wildernesse they murmured for want of food and God gave them Quailes and rained Manna from heaven Exod. 16. 1 2 c. Vers. 12. Dephkah in Greeke Raphakah putting R for D through likenesse of the letters in Hebrew see the notes on Gen. 4. 18. Of this place there is no mention in Exodus Vers. 13. Alush in Greeke Ailous Neither is this station named before but Moses intimated them when he said the Israelites journied from the wildernesse of Sin after their journies Exod. 17. 1. Vers. 14. Rephidim in Greeke Rephidein no water therefore the people contended with Moses and almost stoned him God gave them water out of the Rocke in Horeb and the place was called Massah and Meribah that is Tentation and contention Here also at Rephidim the Amalekites fought against Israel and were overcome Ex. 17. V. 15. wildernesse of Sinai the wildernesse of mount Sinai Act. 7. 30. Thither they came in the beginning of the third moneth Exod. 19. 1. There God gave them his Lawes Statutes and Iudgements Exod. 20. and 21 c. There they sinned and made the golden Calfe Exod. 32. Afterward they made the Tabernacle Exod. 36 c. Out of it God speaking taught them how they should serve him with sacrifices c. Lev. 1 c. He numbred and ordered the twelve tribes both for their encamping about the Tabernacle and for their journyings with it towards Canaan Num. 1 c. And in this place they abode till the twentieth day of the second moneth of the second yeare after their comming out of Egypt Num. 10. 11 12. Vers. 16. Kibroth hattaavah that is the graves of lust where the people lusted for flesh died whiles the flesh was betweene their teeth and were buried there Num. 11. 14 34. Vers. 17. Hazeroth In this place Marie with Aaron murmured against Moses and she was smitten with leprosie Num. 12. Vers. 18. Rithmah a place in the wildernesse of Pharan Num. 13. 1. It hath the name of Iuniper which either grew there or as some of the Hebrewes thinke because the evill tongues of the Spies which were sent from thence to view the land Num. 13. 3. and brought up an cvill report thereof were like the coales of Iuniper as in Psal. 120. 3 4. and kindled a rebellion among the people Num. 14. Vers. 19. Rimmon Parez in Greeke Rhembon Phares by interpretation the Pomegranate or the lifting up of the breach This place is not named before Chazkuni thinketh they came hither after God had bidden theÌ„ turne backe into the wildernesse by the way of the red sea Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption Num. 14. 44 45. as Perez Vzza in 1 Chron. 13. 11. and Baal Perazim in 1 Chron. 14. 11. were places so named of the death of Vzza and slaughter of the Philistines Vers. 20. Libnah in Greeke Lembona some thinke it to be that which is called Laban in Deut. 1. 1. Vers. 21. Rissah in Greeke Ressan it is not elsewhere mentioned Vers. 22. Kehelathah in Greeke Makelath it signifieth Assembling Vers. 23. mount Shapher in Hebrew Har Shapher by interpretation Faire mount in Greeke Arsaphath Vers. 24. Haradah or Charadah in Greeke Charadath it signifieth Trembling Vers. 25. Makheloth in Greeke Makedoth it is interpreted Assemblies or Congregations and is
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
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
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
Ammon on the other so to enter into Canaan thorow Sihon the Amorites land Thus Gods word was their director unto all places and in all actions in which respect these histories of holy Scripture excell all humane histories in the world Verse 4. afraid as was prophesied of them and others in Exod. 15. 15. c. yet Edom was a mightie people setled in their mountaine and fortified See also Num. 22. 3. great or vehement heed meaning that they offred Edom no wrong neither suffred themselves to bee overcome by them Walke wisely towards them that are without Col. 4. 5. Verse 5. Meddle not or contend not with them to wit in battell as is explained in vers 9. and so the Greeke here saith Make not warre with them As all warres should be made by wise counsels Pro. 24. 6. so chiefly by the mouth of God who teacheth mans hands to war Psal. 144. 1. who hath willed us If it be possible as much as lyeth in you bee at peace with all men Rom. 12. 18. In speciall it was commanded Thou shalt not abhorre an Edomite for hee is thy brother Deut. 23. 7. to the treading c. that is not a foot bredth the Greeke translateth it not the step or bredth of a foot which phrase Luke useth in Act. 7. 5. concerning Abraham in Canaan Though the Edomites were wicked yet God continued their state for a time during which no man might lawfully disturbe them By this God teacheth also the difference betweene Esaus portion and Iakobs see Rom. 9. 11. 12. c. Col. 1. 12. See the notes on Gen. 36. 43. a possession or an inheritance to Esau that is as the Greeke translateth to the sonnes of Esau. The most high divided to the Nations their inheritance Deut. 32. 8. and Esau had their portion and state long before Israel Gen. 36. 8. 31. 43. Ios. 24. 4. with such wordly baits Gods people should not be allured Vers. 6. buy Hebr. breake which both Greeke and Chaldee translate buy see Gen. 41. 56. in the Annotations In the strangers land nothing was to be had freely but with money figuring the estate of those under the Law in Canaan they had all things freely signifying the free grace in Christ Deut. 11. 9 10 c. Esa. 55. 1. Rev. 21. 6. money Hebr. silver buy Hebr. dig which the Chaldee translateth buy the Greeke receive by measure It may be meant of buying wells digged out of Edoms ground for so they were wont see Gen. 26. 18. c. Num. 21. 18. or after the Arabick manner which useth this word for buying Vers. 7. he knoweth this is meant of carefull regarding their estate wants c. wherfore the Chaldee paraphraseth Hee hath sufficiently given thee things necessarie when thou walkest Iehovah in Chaldee the word of the LORD Vers. 8. wee passed by though the Edomites shewed great unkindnesse that would not suffer Israel to passe thorow their countrey quietly Num. 20. 14. 18. c. yet upon warning and charge given from God his people turned away from fight and contented themselves in their tentations with the promises of God See Num. 20. 21. Iudg. 11. 17. Afterward this favour of Israel and the ill reward of Edom Moab and Ammon is remembred in the prayer of King Iehosaphat 2 Chron. 20. 10 11 12. Ezion-gaber these were port towns by the brink of the Red sea in the land of Edom 1 King 9. 26. Vers. 9. Moab that is the Moabites as the next words manifest So the Greeke deale not enemiously with the Moabites They were the posterity of Lot Gen. 19. 37. which dealt unkindly with Israel as Edom had done Iudg. 11. 17. and were for their neglect of duty not to enter into the congregation of the Lord Deut. 23. 3 4. They were also become Idolaters Num. 25. 1 2. and 21. 29. yet God suffered not Israel to hurt them for the reasons before alleaged meddle or contend as before in vers 5. Ar a chiefe mountaine and citie thereon Num. 21. 15. 28. put here for the whole countrey The Greeke for Ar here hath Aroer whereof see vers 36. so in v. 18 29. Verse 10. Emims in Greeke Ommeins by interpretation terrible ones and so the Chaldee translateth see Gen. 14. 5. Anakims in the Chaldee Giants see Num. 13. 29. Vers. 11. Giants in Hebrew Rephaim which the Greeke keepeth as a proper name Raphaein of one Rapha who was a Giant whereupon it is a name for all Giants see the notes on Ger. 14. 5. so after in Deut. 3. 11. Vers. 12. Horims or Chorites in Greek Chorraeans see Gen. 14. 6. and 36. 20. possessed or disinherited and so succeeded in their inheritance the Greeke translateth destroyed them as Israel did to wit afterward in the daies of Iosua thus it is spoken by way of prophesie or it may have reference to that part of Israels inheritance which they had now conquered on the out side of Iordan By this and the like in vers 22 23. God would teach Israel not to insult upon their outward conquests such as he had given to other nations before them but to seeke for an heavenly countrey This he remembred to them by the Prophet Amos 9. 7. Are ye not as the sonnes of Ethiopians unto me O sons of Israel c. Verse 13. brooke or bourne a valley and river running therein So the Greeke saith the valley Zareth Of it see Num. 21. 12. Verse 14. from Kadesh barnea to wit from the time that they came to Kadesh barnea where they abode in the wildernesse of Kadesh many daies Deut. 1. 46. and after till they passed over Zared sware or had sworne see Numb 14. 21 22 23. Verse 15. the hand the Chaldee expounds it A plague from before the Lord. This is after mentioned how God consumed their daies in vanitie and their yeares in hastie terrour Psal. 78. 33. and upon occasion of this mortality Moses made the 90. Psalme to destroy with trouble and tumult for the word elsewhere signifieth to trouble Exod. 14. 24. so in Deut. 7. 23. Verse 19. sonnes of Ammon the Ammenites the posteritie of Ben-ammi the sonne of Lot Gen. 19. 38. so in vers 37. Verse 20. Giants or Rephaims as vers 11. Zamzummims that is presumptuous wicked ones in Greeke Zommein These are thought to bee those that were of old called Zuzims Gen. 14. 5. The Chaldee calleth them Chushbanin Verse 22. Horims or Horites Hebr. the Chorite in Greeke the Chorraean see Gen. 14. 6. Verse 23. Avims or Avites in Greeke Evites these were the ancient inhabitants of the Philistians countrey Ios. 13. 3. Caphthorims the Philistians see Gen. 10. 14. Though Israel fought the battels of the Lord and had their limits and territories in speciall manner appointed by his Word Num. 34. yet other nations also had by his secret providence their times appointed and the bounds of their habitation Act. 17. 26. Hee increaseth the nations and destroyeth them Hee enlargeth the nations 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
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâ—ing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâ—anon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ— not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châ—â—â— 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâ—leaved Heb. 11. 13. so Moses a â—arre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. 〈◊〉 Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
enter into Canaan that God would goe before them and destroy their enemies 〈◊〉 not for their righteousnesse but for the heathens wickednesse and for his owne oath to Abraham 6 Because Israel was a stiffe-necked people that had often rebelled against God in the wildernesse as 8 at Horeb where they made a molten Calfe whiles Moseswas on the mount to receive the tables of the Coveuant 13 for which God would have destroyed them but that Moses intreated for them and abolished their idolatry 22. How Israel sinned at Taberab Massah Kibroth hattaavah 23 and at Kades barnea where they resused to take possâ—ssion of the Land 25 Moses his fasting and praser for the people HEare O Israel thou art passing over Londan this day to goe in to possesse Nations greater and mightier than throu Cities great and fenced up to the Heavens A people great and tall the sonnes of the Anakims whom thou hast knowen and thou hast heard who can stand before the sonnes of Anak And thou shalt know this day that Iehovah thy God is he that passeth over before thee a consuming fire he will destroy them and hee will bring them downe before thy face and thou shalt drive them out and dessroy them suddenly as Iehovah hath spoke unto thee Say not in thine heart when Iehovah thy God hath cast them out from before thy face saying For my justice Iehovah hath brought me in to possesse this land but for the wickednesse of these nations Iehovah doth drive them out from thy face Nor for thy justice or for the righteousnesse of thine heart doest thou goe in to possesse their land but for the wickednesse of these nations Iehovah thy God doth drive them out from thy face and for to stablish the word which Iehovah sware unto thy fathers to Abraham to Isaak and to Iakob And thou shalt know that not for thy justice doth Iehovah thy God give thee this good land to possesse it for thou art a stiffe-necked people Remember forget not how thou provoledst to wrath Iehovah thy God in the wildrnesse from the day that thou didst depart out of the land of Egypt untill ye came unto this place ye have been rebellious against Iehovah And in Horeb yee provoked Iehovah to wrath and Iehovah was angry with you to have destroyed you When I was gone up into the mount to receive the tables of stone the tables of the Covenant which Iehovah stroke with you and I abode in the mount fortie dayes and fortie nights I did neither eat bread not drinke water And Iehovah gave unto me the two tables of stone written with the finger of God and on them according to all the words which Iehovah spake with you in the mount out of the midst of fire in the day of the Assembly And it was at the end of forty daies and forty nights Iehovah gave unto me the two tables of stone the tables of the Covenant And Iehovah said unto me Arise goe downe quickly from hence for thy people which thou hast brought forth out of Egypt have corrupted themselves they have quickly turned aside our of the way which I commanded them they have made them a molten calfe And Iehovah said unto me saying I have seene 〈◊〉 people and behold it is a stiffe-necked people Let me alone that I may destroy them and blot out their name from under the heavens and I will make of thee a nation mighter and greater than they And I tur 〈◊〉 mee and came downe from the mount and the mount burned with fire and the two tables of the Covenant were in my two hands And I saw and behold yee had sinned against Iehovah your God yee had made you 〈…〉 n calfe yee had turned aside quickly 〈◊〉 the way which Iehovah had comman 〈…〉 you And I tooke the two tables and 〈◊〉 them out of my two hands and brake them before your eyes And I fell downe before Iehovah as at the first fortie daies and 〈◊〉 nights I did neither eat bread nor 〈◊〉 water because of all your sinne which yee had sinned in doing evill in the eyes of Iehovah to provoke him to anger For I was afraid because of the anger and hot displeasure where with Iehovah was wroth against you to destroy you but Iehovah hear 〈…〉 unto me at that time also And Ieho 〈…〉 very angry with Aaron to have destroyed him and I prayed for Aaron also in the same time And your sinne the Calfe which yee had made I tooke and burned it with fire and stamped it grinding it well untill it was made small as dust and I cast the dust thereof into the brooke that descended out of the mount And at Taberah and at Massah and at Kibroth-hataavah yee provoked Iehovah to wrath And when Iehovah sent you from Kadesh-barnea saying Goe up and possesse the land which I have given unto you then yee rebelled against the mouth of Iehovah your God and yee beleeved him not neither hearkened unto his voice You have beene rebellious against Iehovah from the day that I knew you And I fell downe before Iehovah fortie daies and fortie nights as I fell downe because Iehovah had said for to destroy you And I prayed unto Iehovah and said O Lord Iehovah destroy not thy people and thine inheritance which thou hast redeemed through thy greatnesse which thou hast brought forth out of Egypt with a strong hand Remember thy servants Abraham Isaak and Iaakob looke not unto the hardnesse of this people nor to their wickednesse nor to their sinne Lest the land from whence thou hast brought us out doe say Because Iehovah was not able to bring them into the land which he spake unto them and because he hated them he hath brought them out to slay them in the wildernesse Yet they are thy people and thine inheritance which thou broughtest out by thy great power and by thy stretched out arme Annotations IOrdan Hebr. Iarden a river thorow which Israel was to passe into the land Deut. 1. 1. See Num. 34. 12. this day that is at this time very shortly Day is often used for time as 2 Cor. 6. 2. An boure is likewise so used for time as the last houre 1 Iohn 2. 18. So in that houre Luke 10. 21. 16. At that time Matth. 11. 25. possesse or inherit which when it is spoken of nations signifieth dominion over them Lev. 25. 45 46. Here it may be meant also of the lands or countries of those nations as they are said to possesse Gad which dwelt in his cities Ier. 49. 1. Vers. 2. Anakims whom the Chaldee calleth Giants They were named of one Anak of whom see Numb 13. 23. and so the Greeke here saith sonnes of Enak hast heard to wit men say A common report of others and of the Israelites themselves Numb 13. 29 34. Vers. 3. he that passeth Against feare and distrust such as had affected them before Numb 14. 1 2 3 c. hee opposeth the presence and power
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
of the Idolaters with the edge of the sword And whether the whole or the most part be thrust away they stone to death those that did thrust them away Maim ibid. s. 6. utterly destroying with a curse or execration after the Greeke version anathematizing Of such the Hebrews say The men of the citie drawne away to Idolatry have no part in the world to come that is in life eternall Thalmud Bab. in Sanhedrin c. Chelek the cattell and of the cattell that is killed it 〈◊〉 forbidden to make any profit or use of them even as of the Oxe that is stoned Maimony in Idolatry c. 4 s. 13. Vers. 16. all the spoile of it This the Hebrews understand largely whether they be the goods of the idolaters or of the other that fell not unto idolatry for so they write The goods of the just men that are within it if they be the rest of the inhabitants of that citie which are not drawne away with the multitude they are burnt with the generall spoile for as much as they dwell therein their goods perish A company of passengers from place to place if they passe thorow a citie so drawne away and be drawne away with it if they have continued in it thirty daies they are killed with the sword and their goods perish if not they are stoned to death and their goods are to their heires The goods of the men of another citie reserved therein are not burned but returned to the owners for it is said The spoile of it and not the spoile of their neighbours The goods of the wicked men of that citie which are reserved in another citie if they be gathered together with it are burnt in the generall if not they perish not but are given to their heires The holy things within it such as are sanctified for the Altar doe die for the sacrifice of the wicked is an abomination Things sanctified to the maintenance of the Temple are redeemed and afterward burnt for it is said the spoile of it not the spoile of heaven The first-borne and the tithe that are perfect are as the holy things of the Altar and dye such as are blemished are as the common cattell and are killed c. The second tithes and the money of the second tithes and the holy Scriptures that are within the citie are laid up in store Maimon in Idolat chap. 4. sect 7. 9 10 15. every whit The Hebrew Calil here used is sometime an whole burnt offering Levit. 6. 22. Deut. 33. 10. Hereupon the Hebrewes say Who so executeth judgment upon the citie drawne away to Idols loe he offereth the burnt-offering Calil as it is written every whit Calil to the LORD thy God neither that onely but turneth away burning anger from Israel Deut. 13. 17. and bringeth a blessing and mercies upon them Maim in Idolat c. 4. s. 16. an heape the Greek translateth uninhabited the Chaldee a desolate heape The Hebrewes say Whosoever buildeth it is to be beaten but it is lawfull to turne it into Gardens or Orchards for it is said it shall not be built againe not built for a citie as it was before Maim ibid. s. 8. Vers. 17. not cleave to thy hand that is thou shalt not make any profit or use to thy selfe of any of the goods of the citie Compare the example of Iericho Ios. 6. 17. c. and see the annotations on Deut. 7. 26. from the burning the Chaldee expoundeth it from the strength the Greeke from the wrath of his anger which oftentimes is kindled not onely against the sinners themselves but all Israel for their sakes as Ios. 7. 1. 11 12. and 22. 17. 18 20. Vers. 18. obey or hearken to the voice in Chaldee shalt receive the word of the Lord. that which is right in the eies which the Greeke expoundeth That which is good and pleasing before the Lord. CHAP. XIV 1 Gods children are not to disfigure themselves in mourning for the dead 3 nor eat any abominable thing 4 What may and what may not bee eaten of Beasts 9 of fishes 11 of sowles 19 Creeping things may not bee eaten 21 nor that which dieth of it selfe 22 Tithes to bee eaten before the Lord 24 or if the way be too long to be turned into money and it to be bestowed on things which they should eat and drinke with joy before the Lord. 27 The Levite may not be forsaken 28 The third yeers tithe for the Levite stranger fatherlesse and widow YEe are the sonnes of Iehovah your God yee shall not cut your selves nor put baldnesse between your eies for the dead For thou art an holy people to Iehovah thy God and Iehovah hath chosen thee to be unto him a people of peculiar treasure above all peoples which are upon the face of the earth Thou shalt not eat any abomination These are the beasts which yee shall eat the Oxe the Lambe of sheepe and the Kid of Goats The Hart and the Roe-buck and the Fallow-deere and the Wild-goat and the Pygarg he Wild-oxe and the Chamois And every beast that parteth the hoofe and cleaveth a sunder the cleft of two hoofes that cheweth the cud among the beasts that yee shall eat But this yee shall not eat of them that chew the cud or of them that part the cloven hoofe the Camel and the Hare and the Conie because they chew the cud but they part not the hoofe they shall be uncleane unto you And the Swine because he parteth the hoofe cheweth not the cud he shall be uncleane unto you of their flesh yee shall not eat and their carkasse yee shall not touch These yee shall eat of all that are in the waters all that hath sinne and scale shall ye eat And all that hath not finne and scale yee shall not eat it shall be uncleane unto you Every cleane bird yee shall eat But these are they of which yee shall not eat the Eagle and Ossifrage and the Osprey And the Vulture and the Kite and the Glede after her kinde And every Raven after his kind And the Owle and the Night-hawke and the Sea-gull and the Hawke after his kinde And the great Owle and the little Owle and the Red-shanke And the Pelican and the Gier-eagle and the Cormorant And the Storke and the Heron after her kinde and the Lapwing and the Bat And every creeping thing that flieth it shall bee uncleane unto you they shall not bee eaten Every cleane fowle yee shall eat Yee shall not eat of any carkasse thou shalt give it unto the stranger that is in thy gates that hee may eat it or thou maiest sell it unto an alien for thou art an holy people unto Iehovah thy God Thou shalt not seeth a Kid in his mothers milke Tithing thou shalt tithe all the revenue of thy seed that the field bringeth forth yeere by yeere And thou shalt eat before Iehovah thy God in the place which hee shall chuse to cause his name to dwell
4. 23. the Greeke translateth it Boubalos that is the Buffe Buffel or Wilde-oxe which somewhat resembleth our common Oxe but is of another kinde bigger black and more fierce The Chaldee and Arabik retaine the Hebrew name Iachmura which some Hebrews say is a beast like unto a great goat Some late Expositors make it a beast like an Asse as an Asse in Hebr. is called Chamor Wild-goat in Hebr. Acco a word not found but in this one place of it some thinke the Latine Alce by putting in the letter l is derived which we call the Elch a beast somewhat like a Fallow-deere The Greeke translateth it Tragelaphos that is a Goat-hart which is in part like a Goat and an Hart such are found in Arabia The best Hebrew expositors say it is the wild-goat or rock-goat so named of climing the rocks It is a beast of another kind than the common goat for be it wild or tame the beast is the same Pygarg so the Greeke and old Latine version translate the Hebrew Dishon here onely used which the Chaldee calleth Rema of highnesse The Pygarg is a wilde beast like a fallow deere or Roebuoke Wild-oxe or Wild-bull so both Onkelos and Ionathan the Chaldee paraphrasts doe translate the Hebrew Teo used onely here and in Esai 51. 20. where it is called T 〈…〉 The Greeke translateth it Oryx which is a beast like a Goat The Arabike nameth it Tajetal Chamois this name is borrowed of the French as being a beast like a wild Goat The Hebrew name is Zemer the Arabik Zirapha both have the signification of cutting The Greeke translateth it Camelopardalis which is a word compounded of the Camel and the Pantheresse The Chaldee calleth it Ditsa which is a kinde of Roe These seven sorts of beasts and three of cattell are all to be understood of severall kindes as the Scripture giveth them every one a severall name and are not to bee distinguished by their wildnesse or tamenesse but by their different nature for as the Hebrewes say the wild Oxe and the Oxe fatted in the stall these are of the kinde of the Oxe Maimony treat of forbidden meats ch 1. sect 8. And the Scripture confirmeth this as when he saith of David He sacrificed oxen and fatlings 2 Sam. 6. 13. that is oxen fed in the pastures and fatted in the stall Moreover they say that there are no other cattel or beasts in the world lawfull to be eaten save these ten kindes rehearsed in the Law they and the kindes of them as is noted on Levit. 14. 3. And further they have this saying Though all these ten kindes are lawfull to be eaten yet wee must put a difference betweene the cleane cattell and the clean beasts For the beasts their fat is lawfull to bee eaten and their bloud must bee covered Levit. 17. 13. but cleane cattell their fat is unlawfull to bee eaten Levit. 7. 23. and there is no charge to cover their bloud Maimony treat of forbidden meats chap. 1. sect 9. Vers. 6. that cheweth understand and that cheweth as the Greeke addeth the word and for it must doe both else it was not cleane And here because the former beasts may bee unknowne by their names as is to be seene by the variety of interpretations God giveth two generall signes to know a cleane beast by the parting of the hoofe in twaine and the chewing of the cud of which see the annotations on Levit. 11. 3. Vers. 7. Camel of this and the rest that follow see the notes on Levit. 11. 4. 7. and of the exception how in cases of necessity uncleane meats might bee eaten it is there spoken they chew or every of them cheweth Vers. 9. in the waters whether in the seas or in the rivers Levit. 11. 9. fin and scale in Greeke and Chaldee finnes and scales see the annotations on Levit. 11. 9. c. Vers 10. uncleane and so an abomination as is said in Levit. 11. 10 11. that their flesh might not be eaten nor their carkasses touched as before in vers 8. Vers. 12. Eagle of this and the rest that follow see the annotations on Levit. 11. 13 c. Vers. 13. Vultur called here in Hebrew Raah of Seeing in Levit. 11. 14. Daah of Flying Chazkuni here saith Raah and Daah are one and it is called Raah because it seeth much Ionathan in his Thargum calleth it the white Dajetha according to the name in Levit. 11. and Onkelos nameth it Bath canpha that is Daughter of wing Glede a kinde of Kite or Puttock in Hebrew Dajah this is not mentioned in Levit. 11. see the annotations there on vers 14. the Greeke calleth it â—ctinos that is a Glede or Kâ—â—e Vers. 15. Owle or young Owle or young Ostrishe see the notes on Levit. 11. 16. for this and the rest that follow Vers. 19. that flyeth or of the flying sowle in Greeke all the orâ—â—ping things of fowles which Ionathan Sol. Iarchi and others expound of fiâ—es bees hornets and all such like see Levit. 11. 20. Vers. 20. cleane fowle or cleane flying thing implying the kinds of Locusts which were lawfull to be eaten Levit. 11. 21 22. Vers. 21. any carkasse the flesh of a cleane beast or fowle that either dieth alone or is not orderly slaine see the annotations on Levit. 17. 15. the stranger not the Proselyte or stranger joyned to the Church for such were bound to keepe the whole law and this in speciall Levit. 17. 15. but as both the Chaldee paraphrases expound it the uncircumcised stranger that is in thy Cities and the Greeke the sojourner that is in thy cities Of three sorts of strangers see the notes on Exod. 12. 43 45 48. This stranger here spoken of the Hebrewes call Ger toshab that is the stranger inbabstant or Sojourner in Greeke Paroikos and they describe him thus Ger toshab is an heathen who takes upon him that hee will serve no idoll with the residue of the commandements which were commanded to the sonnes of Noah whereof see the notes on Gen. 9. 4. but he is not circumcised nor baptized Such an one they the Israelites doe receive and he is of the Saints of the nations of the world And why is he called Toshab an inhabitant because it is lawfull for us to let him inhabit amongst us in the land of Israel Maimony tom 2. in Issurei biah ch 14. sect 7. Of such they held that they might be in the state of salvation as they confesse elsewhere The Saints of the nations of the world they have a portion in the world that is to come in life eternall Maimony treat of repentance chap. 3. sect 5. sell it unto an alien or sell thou it to a forrainer in Chaldee to a sonne of the peoples an heathen that dwelt not in the land of Israel an holy people and therefore art to shew forth holinesse in obeying all the commandements of the Lord though imposed but for a time and as shadows of better things
For meats and drinkes and divers washings and carnall ordinances were imposed on the Iewes untill the time of reformation Hebr. 9. 10. But now it is said Let no man judge you in meat or in drinke c. which are a shadow of things to come but the body is of Christ Coloss. 2. 16 17. not seeth a Kid this Law is twice given before in Exod. 23. 19. and 34. 26. see the annotations there Vnder the name of a Kid the Hebrewes understand a Lamb also and Calfe or other beast and by seething they imply also eating or making any profit or use of flesh so boyled The Chald. translateth thou shalt not eat flesh with milke Vers. 22. Tithing thou shalt tithe that is shalt in any wise carefully faithfully separate the tithe meaning the second tithe which themselves were to eat vers 23. for there was a first tithe which was given to the Levites out of which the Levites paid a tenth part again to the Priests Num. 18. 24. 28. Nehem. 10. 37 38. Then of that which remained the owners separated a second tithe which themselves did eat before the Lord the first and second yeare in the third yeare it was given to the Levites and to the poore Deut. 14. 28 29. In the fourth and fiâ—t yeares it was eaten againe by the owners and in the sixt yeare was given to the poore The seventh yeare was a rest and Sabbath to the land then all things were common Exod. 23. 10 11. And this course they were constantly to follow in Israel Hereof it is written by the Hebrewes thus After that they have separated the first tithe every yeare they separate a second tithe Deut. 14. 22. and in the third yeare and in the sixt they separate the tithe of the poore in stead of the second tithe In the first day of Tisri or September is the beginning of the yeare for the tithe of corne and of pulse and of herbes and whersoever the beginning of the yeare is mentioned it is the first of Tisri And the fifteenth of Shebat that is the eleventh moneth which wee call Ianuary is the beginning of the yeare for the tithe of trees fruit Maimony tom 3. in Maaser sheni or treat of the second tithe chap. 1. sect 1 2. See also the annotations on Levit. 27. 30. c. all the revenue or all the in-come that is fruits or increase which are gathered and brought in for food the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him and thou shalt bring in the fruits that thy Masters sonne may have food to eat The Hebrewes say All mans meat that is kept which groweth out of the ground oweth an heave-offering and it is commanded to separate out of it the first-fruits for the Priest c. and likewise the tithes Maimony in Trumoth chap. 2. sect 1. And whereas the Scripture sometime speaketh of Revenue sometime of Corne as after in vers 23. sometime of a Morsell of bread as in Iudg. 19. 5. they say the graine when it is cared is called Tebuah Revenue every where and after that it is threshed and fanned it is called Dagan Corne and when it is ground kneaded and baked it is called path a Morsell or Bread Maim in Beracoth chap. 3. sect 1. that the field bringeth forth or that commeth out of the field in Greeke the generation or increase of thy field yeare by yeare so the Greeke also interpreteth the Hebrew phrase yeare yeare which is elsewhere written yeare by yeare Nehem. 10. 35. and Ionathan in his Thargum explaineth it every yeare and yeare whereto hee addeth and not the fruits of one yeare with the fruits of another yeare meaning that they must separate their tithes yearely and not put two yeares tithe into one Vers. 23. shalt eat in Greeke shalt eat it speaking of the tithe which the owners should eat and so Ionathan in his Thargum saith Yee shall eat the second tithe before the LORD before Iehovah the tithes which were given to the Priests they might eat in every place Num. 18. 31. this second tithe was holy and might not be eaten but where Gods sanctuary was as within Ierusalem when the Temple was there built The second tithe is eaten by the owners within the walls of Ierusalem Deut. 14. 23. Whosoever eateth so much as an olive of the second tithe or drinketh of it the fourth part of a Log of wine without the wall of Ierusalem is to be beaten as it is written in Deut. 12. 17. thou maiest not eat within thy gates the tithe of thy corne or of thy wine or of thine oyle c. and hee is to bee beaten for every one in particular therefore if hee eat of them all three without the wall hee is beaten three times Maim in Maaser sheni chap. 2. sect 1. 5. This is meant they say if he eat thereof without the walls of Ierusalem after it is once brought in thither But if he eat of it before it commeth within the wall of Ierusalem hee is chastised with stripes ibid. sect 6. Of beating see Deut. 25. 2 3. and of the holy manner of eating it see Deut. 26. 14. his name in Chaldee his divine presence Shecinah whereby Gods presence with his Church in Christ and by his Spirit is meant see the notes on Exod. 34. 9. firstlings these were given to the Priests Num. 18. 15. Nehem. 10. 36. who had many other gifts of which some might not bee eaten but in the court of the sanctuary some of which number these firstlings were might not bee eaten but in the holy Citie and some might bee eaten every where See the annotations on Numb 18. to feare this is the end of this ordinance that the people might be enured with the feare religion and service of God for feare is sometime used generally for Gods worship Esay 29. 13. with Matt. 15. 8 9. And this feare they learned both by the action it selfe eating the tithe of all their fruits with joy and thankfulnesse to him that so blessed their land and labours the tenth whereof they consecrated unto him and by beholding the other holy things and religious actions performed by all Israel at their solemne feasts In this latter sense Chazkuni here expoundeth it thus That when thou goest up to the feast to eat thy second tithe and shalt see the Priests in their service and the Levites in their singing and the Israelites in their standing and the Synedrion or Magistrates fitting and judging the judgments of Israel and the Doctors teaching for from thence doctrine went forth unto all Israel thou maiest learne to feare the Lord thy God Vers. 24. too much for thee that is as the Greeke explaineth it be far away from thee to carry it in Greeke to carry them meaning the tithes fore-mentioned hath blessed thee that is hath given thee so great an increase that the tenth of them is more than thou canst carry to the
place of Gods Sanctuarie Vers. 25. turne it or sell it for money Hebr. give it for silver which the Greeke translateth sell them for silver Of this the Hebrewes have these ordinances Hee that will redeeme the fruits of the second tithe redeemeth them by their price or worth and saith Loe this money is in stead of these fruits c. and hee carrieth the money up to Ierusalem He that redeemeth his second tithe blesseth God for the redemption thereof When they redeeme it it is not by the name of Tithe but by the name of common or profane things and they say How much are these common fruits worth though all doe know that they are Tithes They redeeme not the tithe fruits but with silver and they redeeme them not with silver â—â—â—oyned but with silver stamped which hath some figure or writing upon it and if he redeeme it with a wedge of silver or the like he doth nothing Hee may not redeeme it with money which is not currant at that time and in that place Neither may hee redeeme it with money which is not in his owne power as it is written Thou shalt binde up the money IN THINE HAND Hee that redeemeth his second tithe before he have separated it as if he say The second tithe of these fruits be redeemed with this money he saith not any thing seeing he hath not set out the tithe But if he have set them out and then say the second tithe which is in the North or in the South be common or profane for this money loe then it is redeemed When they redeeme the second tithe it must be with the worth thereof and not by guesse but exactly by the measure or by the weight thereof and so they give the price If the price bee knowne he may redeeme it by the mouth of one but if it be not knowne as if the wine begin to be sowre or the fruits to be rotten c. he is to redeeme it by the mouth of three chapmeÌ„ They may not carry the tithe fruits from one place to another to redeeme them there Maimony in Maaser sheni chap. 4. and binds up the Greeke saith and shalt take the money in thine hands Vers. 26. thy soule asketh of thee in Greeke thy soule desireth by soule meaning appetite or lust after meat or drinke as in Psal. 78. 28. they asked meat for their soule They might not bestow the money on other things than for food or anointing as the Hebrewes declare it thus Hee may not take for the money of the tithe ought save mans meat which groweth out of the earth or which is nourished by that which groweth out of the earth as the particulars expressed in the Law oxen sheepe wine or strong drinke Therefore they may not buy with the tithe money water or salt c. because they grow not out of the ground Honey egges and milke are as oxen and sheepe for though they grow not out of the earth yet are they proceeded of them which are nourished from the earth Likewise they buy not a beast with the tithe money out of Ierusalem Maim in Maaser sheni chap. 7. s. 3 4 5 16. and thine house in Chaldee the men of thy house meaning such as were cleane the uncleane might not by the Law Deut. 26. 14. Who so eateth of the second tithe in his uncleannesse is to be beaten Maim in Maaser sheni ch 3. s. 1. Vers. 27. thy gates in Greeke and Chaldee thy cities so in v. 28. not forsake him that is not neglect him but minister sufficient for him also to eat drinke and rejoyce seeing he hath no land of his owne to supply this unto him See Deut. 12. 19. And this here seemeth not to be meant onely of the first tithe commanded to be given unto the Levites Num. 18. but of communicating also these second tithes with them to rejoyce together as may be gathered by the Law following v. 29. Vers. 28. At the end of three yeeres in Greeke After three yeeres but it is meant in the third yeere to wit of the seventh or Sabbath yeere and so againe in the sixt yeere for every third yeere is meant Therefore in Deut. 26. 12. it is written In the third yeere all the tithe The Hebrewes write After a man hath reaped the seed of the earth or gathered the fruits of the trees and ended the worke thereof he separateth out of it one of fiftie and this is called the great Heave-offering or first-fruits and it is given to the Priest and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder one of ten and that is called the first tithe and he giveth it to the Levites and this is mentioned in Num. 18. 24. After this he separateth out of the residue one of ten and that is called the second tithe and it is for the owners and they eat it in Ierusalem and this is spoken of in Levit. 27. 30 31. and Deut. 14. 22. According to this order doe they separate in the first yeere of the seven and in the second and in the fourth and in the fift But in the third and in the sixt of the seven after they have separated the first tithe he separateth out of the remainder another tithe and giveth it to the poore that is called the tithe of the poore And these two yeeres there is no second tithe but the tithe of the poore and that is spoken of in Deut. 14. 28. 26. 12. The yeere of Release which is the seventh yeere is all free and there is in it no heave-offering nor tithes at all either first or second or tithe of the poore Maimony tom 3. in Mattanoth gnanijim ch s. 2. 5. thy gates in Greeke and Chaldee thy cities implying cities suburbs and fields about them but not out of the land as the Hebrewes say They may not carry out of the land for it is said WITHIN THY GATES and in Deut. 26. 12. That they may eat within thy gates Maimony in Mattanoth ch 6. s. 17. Vers. 29. the Levite he was to have all the first tithe Num. 18. 24. and of that doe the Hebrewes understand this and not of the second tithe as Sol. Iarchi here saith The Levite shall come and take the first tithe and the stranger and the fatherlesse and they shall take the second tithe for it is for the poore of this yeere And Chazkuni saith In the third yeere the first tithe is for the Levite and the second tithe is to be divided unto the poore See the notes on Num. 18. shall eat and be satisfied or eat and have their fill They were not bound to eat it in Ierusalem as the second tithe of the former two yeeres but might eat it within any of their gates About the distribution of this tithe they had these orders The owner of the field when poore folke passe by him and he have there the tithe of the poore he
is applyed to the worke of mens hands Iob 31. 7. evill thing Hebr. evill word which the Chaldee explaineth any evill whatsoever For though there were no visible blemish yet other corruption might disable it as if it were sicke Mal. 1. 8. or the hire of an where or price of a dog Deut. 23. 18. or any such like See the notes on Lev. 22. 25. aâ— abomination and so farre off from being accepted at mans hand that God pronounceth a curse on those that sacrificed unto him such corrupt things Mal. 1. 13 14. Hereby God rejecteth all sacrifices save of his son Christ who is the Lumbe without blemish and without spot 1 Pet. 1. 19. who through the eternall Spirit offered himselfe without spot unto God Heb. 9. 14. and the sacrifices which by him and saith in his name are offered to God continually Heb. 13. 15. and 11. 4. 1 Pet. 2. 5 6. Vers. 2. If there be found or When there shall be found any of thy gates or one of thy gates that is 〈…〉 as the Greeke and Chaldee translate it in transgressing or to transgresse his covenant Transgression is a passing over or passing by the way which men should walke in wherefore that which one Evangelist expresseth thus they transgresse the tradition of the Elders Matth. 15. 2. another expoundeth they walke not according to the tradi 〈…〉 Mark 7 5. The like phrase is of transgressing the commandements and the Law Deu. 19 13. Dan. 9. 11. Vers. 3. other gods which the Chaldee calleth Idols of the peoples â—â—ther Hebr. and to the Sunne Besides other fictions of their owne the nations worshipped these creatures also and the Israelites â—ll into the same sin Ezek. 8. 16. 2 King 17. 26. and 21. 3. any of the host or all the host that is the starres spheres constellations c. as Esay 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But â—â—der this name the Angels also may be implied Psal. 148. 2. for they are heavenly souldiers Luk. 〈◊〉 13 15. and forbidden to be worshipped Coloss. 2. 18. God onely is to be served Matth. 4. 10. and the host of heaven worshippeth him Neh. 9. 6. not commanded religious worship and service may not be performed at the pleasure or precept of men Esay 29. 1. 3. Matth. 15. 9. but as is commanded of God and though all idolatries in the world are not expresly and by name forbidden yet by the generall Law they are condemned Exo. 20. 4 5. and it is enough that God hath not commanded them see Deut. 4. 2. and 12. 32. Vers. 4. and hast inquired or then thou shalt inquire diligently Hebr. inquire well both to finde out the sinne if it be committed and not to punish any man upon uncertaine reports Vers. 5. unto thy gates in Greeke unto the gate but the Chaldee saith to thy citie Of this the Hebrews write they stone not an Idola 〈…〉 but 〈…〉 the gate of the citie wherein he served the Id 〈…〉 and if it be a citie where the most are heathans they stone him at the doore of the Iudgement Hall That in Deut. 17. 5. VNTO THY GATES is meant the gate wherein he served the Idoll and not that wherein sentence of death was decreed against him Maimony in Sanhedrin c. 15. s. 2. stone them This judgement of the particular person was greater than that of a whole citie which were killed with the sword Deut. 13. 15. save that their goods were consumed also this mans goods as the Hebrewes say went to his heires Of the manner of stoning see the annotations on Lev. 24. 23. Vers. 6. At the mouth which the Chaldee translateth the word meaning the testimony of two or three But from hence the Hebrewes gather they must receive no testimony but from the mouth of the witnesses it may not be from a writing of their hand Maimony in treat of Witnesses ch 3. s. 4. See the notes on Deut. 19. 15. he that is to die or he that dieth the Chaldee expoundeth is bee that is guilty or deserveth to be killed of one See this explained in Deut. 19. 15. Vers. 7. and thou shalt put away the evill If this phrase see Deut. 13. 5. the Greeke translateth put ye away or take away from among your selves that wicked person which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wicked man to be cast out of the Church Vers. 8. a matter Hebr. a word too hand or marvellous as being hidden from thy knowledge that thou O Iudge canst not know or determine it The Greeke translateth be impossible the Ghaldee separated from thee It is spoken of things that are hidden and so too hard and unpossible for one either to know or to doe See Gen. 18. 14. Ier. 32. 17 27. Zach. 8. 6. Deut. â—0 11. bloud and bloud Hebr. bloud to bloud which phrase noteth a respect of one thing to another when they are compared By bloud may be understood murder of which the Iudges may be doubtfull and unable to finde out whether it were wilfull which deserved death or unwilling for which exile into the cities of refuge was appointed Num. 35. 16 23 24 c. Bloud and bloud is by some referred to those lawes mentioned in Levit. 15. 19 and Deut. 22. 17. plea or judgement and judgement and judgement cause as in 1 King 3. 16 17. 28. stroke and stroke or plague and â—lague which the Chaldee translateth plague of leprosie and plague of leprosie wherein â—here might be difficulties that the Priests could non easily judge see Levig 13. and 14. chapters But by plague or stroke may also be meant strokes and wounds that one man gave unto another matter 's or words of strikes that is of disagreement among the Iudges thâ— they could not accord in the sentence of judgement because of some doubts difficulties So the Chaldee translateth it words or mat 〈…〉 of division of judgement Iehosaphat explaineth it thus betweene bloud and betweene Law Commandement Statutes Iudgements 2 Chr. 19. 〈◊〉 to implying all difficulties about any part of the Law whatsoever thy gates in the Greek and Childee thyrities then thou Hebr. and thou shalt arise speaking to the Iudge or Iudges which found the causes too hard for them in judgement so it is written of the Iudges the hard matter they brought unto Moses and every small matter they judged themselves Exod. 18. 26. shall chuse to put his name and to dwell there see 〈◊〉 2. 5. This place afterward was Ierusalem as it is said Moreover in Ierusalem did Iehosaphat set of the Levites and of the Priests and of the chiefe of the fathers of Israel for the judgement of the LORD for 〈◊〉 c. 2 Chr. 19. 8 9. 10. And there were seâ— thrones of judgment Ps. 122. 5. Vers. 9. and unto the judge by and is meant or as is opened in vers 〈◊〉 or unto the Iudge by the iudge is understood the high conncell or
tribe of Levi onely but every particular man of all that come into the world whose spirit maketh him willing and giveth him understanding with knowledge to separate himselfe to stand before the Lord to minister unto him and to serve him to know the Lord and walke aright as God did make him and that he breake from off his necke the yoake of many inventions which the sonnes of Adam have sought out Eccles 7. 29. behold this man sanctifieth himselfe holy of holies and the Lord will be his part and his inheritance for ever and for ever and ever and will vouchsafe unto him in this world the things that shall be sufficient for him even as hee did vouchsafe unto the Priests the Levites Behold David saith in Ps. 16. 5. The LORD is the portion of my part and of my cup thou susteinest my Lot Maimony in the Release and Iubilee ch 13. s. 13. Vers. 3. the Priests due Hebr. the judgment or right of the Priests which the Chaldee expoundeth due unto the Priests and so the word judgment is elsewhere used for dutie Psal. 81. 5. slay a slaughter that is kill any beast for common food The originall word generally signifieth no more than to kill a beast as is noted on Gen. 31. 54. and in speciall to kill for sacrifice unto God But the large meaning is here to be chosen for it agreeth not with the former lawes in Leviticus touching sacrifices that the Priests should have the cheekes c. and the generall exposition of the Hebrewes is that this is meant of common meats oxe or sheepe implying goats also for that is usually comprehended under the name sheepe or lamb that hee or and he that is every one of the people shall give give unto the Priest Hereupon these are called gifts Of them the Hebrewes write It is commanded to give of every cleane beast that is killed unto the Priest the shoulder the two cheekes and the maw Deut. 18. 3. and these in every place are called gifts And this commandement is in use continually whether when there is a Temple or not and in every place whether within the land of Israel or without it and it is to be of common things not of things sanctified If it bee doubtfull whether the beast be a firstling these gifts must be given out of it if it be a firstling that is all the Priests Num. 18. 15. and if it bee not a firstling these gift 〈◊〉 out of it for the Priest Gifts are due of none but cleane beasts onely as it is said WHETHER OXE OR SHEEPE c. whether it bee killed for mans meat or for to feed infidels or dogs or for medicine these gifts are due of it If a Proselyte have a beast killed if it were before he was joyned he is free if after he were joyned hee is bound to give these gifts In a place where no Priests be they may priz◠the gifts and eat them and give the price to any Priest that they will If he will give these gifts to one Priest hee may or if he will divide them he may not give halfe the maw to one or halfe the shoulder but the shoulder to one and the maw to another and the cheekes to them both that is to each of them one If a priest will sell his gifts he may or give them to an Infidell c. for there is no holinesse in them at all The Priest may not violently take the gifts nor aske them with his mouth but he receives them when they are given him with honour c. Maimony in Biccurim or first-fruits ch 9. s. 1. c. the shoulder the right shoulder saith Maim ibidem s. 18. and they may not plucke off the wooll or flay them but give them with their skin and with their wooll Vers. 4. The first fruits of these see the Annotations on Exod. 22. 29. and Numb 18. 12. These were called by the Hebrewes the great heave-offering and it was to be given they say to the Priest whether it were cleane or uncleane though the corne or oile were all uncleane before it was separated the owner was bound to separate out of it an heave-offering and give it to the Priest If it were cleane the Priest did eat it if uncleane they used it for burning c. And whosoever separated the great Heave-offering or the heave-offering of the tithe hee blessed God before he separated it after the manner as he used to blesse for doing all the commandements Maim in Trumoth c. 2. s. 14 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece Of this there is no measure set by the Law but by the Hebrew Doctors they might not give lesse than one of sixtie the sixtieth part as of other first-fruits is noted on Exod. 22. 29. And this is not due but in the land of Israel as the first-fruits of the corne and of common beasts not of holy And of sheepe onely male and female for their wooll is meet for cloathing He that separateth the first of his fleece and it be lost is indebted for afterward untill he give it unto the priest He that saith all my fleece be first-fruits his words must be confirmed Who so hath many fleeces of first-fruits and would divide them among the priests hee may not give lesse to every one than the weight of five shekels of white wooll enough for a little coat Maim in Biccurim c. 10. Vers. 5. to stand to minister in the name c. the Greeke interpreteth it to stand before the Lord thy God to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty because God had called the Priests from worldly affaires to serve him and to minister and sow unto his people spirituall things therefore they should reape the peoples carnall things as 1 Cor. 9. 11 13. By standing is noted their manner of service as is observed on Deut. 10. 8. and their continuance in the same as Psal. 119. 91. Vers. 6. a Levite This is spoken generally and so implieth either Priest or ordinary Levite who served by their courses but might at other times come up and serve voluntarily have their portion with their brethren of thy gates that is as the Greeke and Chaldee doe translate of thy cities For the Levites dwelt dispersed in the tribes of Israel Ios. 21. he sojourned his dwelling in the cities is called a sojourning as a stranger for that the priests had no inheritance with Israel v. 1. but the Israelites gave them of their inheritance cities to dwell in and the suburbs for their cattell Num. 35. 2 3. shall chuse to have his Tabernacle or Temple and publike worship there see Deut. 16. 2. and 12. 5. Vers. 7. shall minister Although the Priests and Levites ministred in their courses whereinto they were distributed and unto which they were bound 1 Chron. 24. and 25. yet if any would
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
Israel must net feare the forces of their enemies 2 The Priests exhortation to encourage the people to battell 5 The officers proclamation who are to be dismissed from the warre 10 How to use the cities that accept or refuse the proclamation of peace 16 What cities must be devoted and destroyed 19 Trees of mans meat must not be destroyed in the siege WHen thou goest out to battell against thine enemies and seest horses and chariots a people more than thou be not afraid of them for Iehovah thy God is with thee which brought thee up out of the land of Egypt And it shal be when yee are come nigh unto the battell that the Priest shall approach and speake unto the people And hee shall say unto them Heare O Israel you approach this day unto battell against your enemies Let not your heart be soft feare not and hasten not away 〈…〉 ther be ye terrified because of them For Iehovah your God is he that goeth with you to fight for you with your enemies to save you And the Officers shall speake unto the people saying What man is there that hath built a new house and hath not dedicated it Let him goe and returne to his house lest hee die in the battell and another man dedicate it And what man is there that hath planted a vineyard and hath not made it common Let him goe and returne unto his house lest he die in the battell and another man make it common And what man is there that hath betrothed a wife and hath not taken her Let him goe and returne unto his house lest he die in the battell and another man take her And the Officers shall speake further unto the people and say What man is there that is fearefull and soft-hearted Let him goe and returne unto his house that his brethrens heart melt not as his heart And it shall be when the Officers have made an end of speaking unto the people that they shall constitute Captaines of the armies for an head of the people When thou commest nigh unto a Citie to fight against it then thou shalt proclaime peace unto it And it shall be if it answer thee peace and open unto thee then it shall be that all the people that is found therein shal be tributaries unto thee and they shall serve thee And if it will not make peace with thee but will make warre with thee then thou shalt lay siege against it And Iehovah thy God shall give it into thine hand and thou shalt smite every male thereof with the edge of the sword But the women and the little ones and the cattell and all that is in the Citie all the spoile thereof thou shalt make a prey unto thy selfe and thou shalt eat the spoile of thine enemies which Iehovah thy God hath given thee Thus shalt thou doe unto all the Cities which are very farre off from thee which are not of the Cities of these nations But of the Cities of these peoples which Iehovah thy God doth give thee for an inheritance thou shalt not save alive any breath But utterly destroying thou shalt utterly destroy them the Chethite the Amorite and the Canaanite and the Pherizzite the Evite and the Iebusite as Iehovah thy God hath commanded thee To the end that they teach not you to doe after all their abominations which they have done unto their gods and yee sinne against Iehovah your God When thou shalt lay siege unto a Citie many dayes in making warre against it to take it thou shalt not destroy the trees thereof by forcing an axe against them for thou maist eat of them and thou shalt not cut them downe for is the tree of the field a man to goe in from before thee into the bulwarke Onely the tree which thou knowest that it is not a tree for meat that thou maist destroy and cut downe and build a bulwarke against the Citie that maketh warre with thee untill it be subdued Annotations WHen thou goest out This is meant of all lawfull warres offensive or defensive that is begun by Israel or by other nations against Israel And the Hebrewes hold that Israel might never begin first to warre but the warres commanded of God and those were the warres with the seven nations in Canaan Deut. 2. 24. and 7. 1. and the warre against Amalek Deut. 25. 17 19. and to helpe Israel out of the hand of the adversary which is come upon them as Iudg. 3. 12. 28. c. Warres permitted were with other peoples that oppugned Israel as Iudg. 11. 4. 12. 27. 2 Sam. 10. 2 6 7 c. For warres commanded it is not necessary to have leave of the high Councell or Synedrion but the King may goe out of himselfe at any time and compell the people to goe out but in warre permitted he leadeth not the people out but at the mouth of the Senate of 71. Magistrates Maimony in Misneh tom 4. treat of Kings chap. 5. sect 1. 2. chariots Hebr. horse and chariot one put for many so the Chaldee translateth it plurally see the notes on Gen. 3. 2. be not afraid or thou shalt not feare for them that is not be dismaied or discouraged See the notes on Exod. 20. 20. is with thee or will be with thee to wit as a Captaine 2 Chron. 13. 12. And with this the faithfull encouraged themselves in their battels as Ezekias said there be moe with us than with our adversary with him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2 Chro. 32. 7 8. See also Psal. 118. 6. Vers. 2. the Priest one that was appointed and anointed for this purpose Whether it be in warre commanded or in warre permitted they appoint a Priest to speake unto the people at the time of the battell and they anoint him with the anointing oile mentioned in Exod. 30. 25. c. and he is called the Anointed for the warre When they are set in aray and doe come neere to the battell he that is anointed for the warre standeth on an high place and all the companies before him he saith unto them in the holy tongue Heare O Israel you approach this day c. Deut. 20. 3. 4. And another Priest under him proclaimeth it to all the people with a loud voice And afterward the anointed Priest saith What man is there that hath built a new house c. What man is there that hath planted a vineyard c. And what man is there that hath betrethed a wife c. Thus much the anointed Priest speaketh and the Officer proclaimeth it to all the people with a loud voice And afterward the Officer speaketh of himselfe and saith What man is there that is fearefull c. Deu. 20. 8. and another Officer proclaimeth it unto all the people And after that all which are to returne be returned from the armie they order the armie and appoint Captaines Deut.
trees and the singular is oft used for the plurall as is noted on Genes 3. 2. And under the name of trees all other things also needfull for mans life seeme here to be reserved from destruction The Hebrewes explaine it thus They may not cut downe the Trees for meat that are without the citie nor with-hold from them the water-courses that they may wither as it is written THOV SHALT NOT CORRVPT THE TREES and who so cutteth any downe is to be beaten And not in the siege onely but in any place whosoever cutteth downe a tree that is for meat by way of corrupting is to be beaten But they may cut them downe if they hurt other trees or hurt the field c. the Law forbiddeth not but by way of corruption Every tree that beares not fruit it is lawfull to cut it downe although a man have no need of it and likewise a fruit-tree that doth hurt or yeeldeth but a little and is not worth the labour about it it is lawfull to cut it downe And what quantity may that be An olive tree if it yeeld the fourth part of a Kab of olives that is a Log wherof see the notes on Exod. 30. 24. they may not cut it downe and a Date tree which yeeldeth a Kab of dates they cut not downe And not trees onely but who so breaketh vessels or rendeth garments or pulleth downe buildings or stoppeth wells or destroyeth meats by way of corrupting transgresseth this law THOV SHALT NOT CORRVPT yet is he not to be beaten therefore but by the doctrine of the Scribes he is to be chastised Maimony treat of Kings chap. 6. sect 8 9. By this prohibition God restraineth the waste and spoile which Souldiers usually make in warres and teacheth mercy towards his good creatures and that which serveth for mans life therefore Christ would have nothing lost of the broken meats that were leâ—t Ioh. 6. 12. And as in figure men are likened to trees so such onely as bring forth no good fruit are cut downe Matth. 3. 10. See also Luke 13. 6 7 c. Rev. 9. 4. for thou maist or as the Greeke translateth but thou shalt eat thereof for is the tree c. or for are the trees c that is the trees of the field are not as men either to come out against thee or to flee from thee into the bulwarke This interpretation agreeth with the Greeke Is the tree that is in the wood a man to goe in from thy face into the bulwarke The Chaldee in like sense explaineth it by a deniall For the tree of the field is not as a man to goe c. Otherwise it may also be translated Though the trees of the field are mans that is serve for mans use yet spare such as beare fruit Or according to that which went before For the tree of the field is mans to wit his food or life of man as in 2 Kings 18. 31. eat ye every man his owne vine that is the fruit of his vine into the bulwarke or in the siege Vers. 20. sub dued or come downe which the Greeke translateth untill it be delivered CHAP. XXI 1 The expiation of murder done by an unknowne person that the Elders of the next citie should kill an heiffer and wash their hands over it so clearing themselves and asking mercy of God 10 The usage of a captive taken to wife 15 The first-borne is not to be disinherited upon private affection 18 A stubborne rebellious sonne is by his Parents to be brought forth unto judgement and stoned to death 22 The malefactor must not hang all night on a tree IF one be found slaine in the land which Iehovah thy God giveth unto thee to possesse it fallen in the field and it be not knowne who hath smitten him Then thy Elders and thy Iudges shall come forth and they shall measure unto the cities which are round about him that is slaine And it shall be that the citie which is next unto the slaine 〈◊〉 even the Elders of that citie shall take an heiffer of the herd which hath not beene wrought with which hath not drawne in the yoke And the Elders of that citie shall bring downe the Heiffer unto a rough valley which shall not be tilled nor sowen and shall strike off the Heiffers necke there in the valley And the Priests the sonnes of Levi shall come neere for them Iehovah thy God hath chosen to minister unto him and to blesse in the name of Iehovah and by their mouth shall be every controversie and every stroke And all the Elders of that citie that are next unto the slaine man shall wash their hands over the Heiffer that is beheaded in the valley And they shall answer and say Our hands have not shed this bloud and our eyes have not seene it Make expiation for thy people Israel whom thou hast redeemed O Iehovah and lay not innocent bloud in the middest of thy people Israel and the bloud shall be expiated for them And thou shalt put away innocent bloud from the middest of thee when thou shalt doe that which is right in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou goest forth to battell against thine enemies and Iehovah thy God hath delivered them into thine hands and thou hast taken captive a captivity of them And thou seest in the captivity a woman of a beautifull forme and hast a desire unto her and wouldest take her unto thee to wise Then thou shalt bring her home to thy house and she shall shave her head and doe her nailes And she shall put off the raiment of her captivity from upon her and shal remaine in thine house shall weep for her father and her mother a moneth of daies and after that thou shalt goe in unto her and be her husband and she shall be unto thee to wife And it shall be if thou have no delight in her then thou shalt send her away whither she will but selling thou shalt not sell her for money thou shalt not make a gaine to thy selfe of her because thou hast humbled her If a man have two wives one beloved and another hated and they have borne him sonnes the beloved and the hated and if the first-borne sonne be hers that was hated Then it shall be in the day that he maketh his sonnes to inherit that which he hath he may not make the sonne of the beloved first-borne before the sonne of the hated which is the first-borne But the first-born the sonne of the hated shall he acknowledge by giving to him a double portion of all that is â—ound his for he is the beginning of his strength the right of the first birth-right is his If a man have a sonne stubborne and rebellious which obeyeth not the voice of his father and the voice of his mother and they have chastned him he will not hearken unto them Then shal his father and his mother lay hold on him and
the Lords first-fruits Rev. 14. 4. and have received the first-fruits of his Spirit Rom. 8. 23. so wee then doe give the first-fruits unto him when in Christ the true Sanctuary wee acknowledge that wee and ours are his and have this grace not of our selves or for our owne merits but of his goodnesse and liberality 2 Cor. 3. 5. Ephes. 2. 8 9 10. Tit. 3. 3 4 5 6. set it downe or leave it for the Priests which did after eat it The first-fruits were given to the men of the charge the Priests that ministred and they divided them among them as the other holy things of the Sanctuary Maimony in Bâ—ccurim ch 3. sect 1. It figured that wee should consecrate our selves and ours for ever unto the Lord Rom. 12. 1. and 6. 19. 22. Vers. 11. shalt rejoyce as they were bound to doe at all other feasts Deut. 16. 11 15. So that after this homage the people abode in the holy City all that night feasting and the next day they might depart and not before Hereupon the Hebrewes note seven things which they that brought first-fruits were bound unto the comming to the place and the vessell or basket the Profession to be made and the oblation or sacrifice and the Song and the Waving of it by the Priest and the tarrying all night When hee hath brought his first-fruits to the Sanctuary and made profession and offered his peace-offerings hee may not goe out of Ierusalem that day to returne to his owne place but must tarry there all night and returne on the morrow to his citie as it is written in Deut. 16. 7. and thou shalt turne in the morning and goe unto thy tents All the turnings which thou shalt turne out of the Sanctuary after thou art come thither shall not be but in the morning Maimony in Biccurim chap. 3. sect 14. in all the good or as the Greeke translateth for all the good things the chiefest whereof are the first-fruits of the spirit wherewith God sanctifieth his people as when Christ teacheth that Our Father which is in heaven will give good things to them that aske him Matth. 7. 11. another Evangelist expoundeth it he will give the holy Spirit to them that aske him Luke 11. 13. For this Spirit and graces of God which we have received we ought to rejoyce before him continually Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16. Vers. 12. of thy revenue which the Greeke expoundeth of the fruits of thy land See the notes on Deut. 14. 22. the yeere of tithe that is the yeere when the second tithe was to be given to the poore which was the third and the sixt yeere of every seven yeeres whereof the Law was given before in Deut. 14. 28. The Greeke translateth the second tithe thou shalt give to the Levite c. Of this the Hebrewes say Wee are commanded to confesse before the LORD after that we have brought forth all the gifts which be of the seed of the land and this is called the Confession of the tithe And wee make not this Confession but after the yeere wherein we have separated the Tithes of the poore Deut. 26. 12. Maimony tom 3. in Maasar sheni or treat of the Second tithe chap. 11. sect 1 2. within thy gates that is as the Greeke and Chaldee expound it thy cities see Deut. 14. 28. 29. Vers. 13. Then Hebr. And thou shalt say The time is recorded by the Hebrewes to be at the Minchah the Oblation in the last good day of the Passeover of the fourth yeere and of the seventh as it is said WHEN THOV HAST MADE AN END OF TITHING at the Feast wherein all the tithes are ended And the Passeover of the fourth yeere commeth not but all the fruits of the third yeere are tithed whether they be the fruits of the trees or fruits of the land Maimony in Maaser sheni ch 11. s. 3. The reason hereof was the Passeover was kept in Abib or March Deu. 16. 1. and the first of Tisri that is September was tho beginning of the yeere for the tithes of corne seeds and herbs and the fifteenth of 〈◊〉 which wee call Ianuary was the beginning of the yeer for 〈◊〉 of the fruits of trees as Maimony sheweth in Maaser sheni c. 1. s. 2. so by March following the tithes of the third yeere which they had 〈◊〉 up wiâ—hin their gates Deut. 14. 28. might all be bestowed and the Passeover was the next feast th 〈…〉 〈…〉 ed when all men were bound to appeare 〈◊〉 the Lord Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemne confession they might testifie their voluntary obedience to his lawes with a cleare conscience and so crave expect his further blessing The Hebrewes say This confession might be uttered in any language that a man spak and every one spake for himselfe and if many would confesse joyntly in one they might And it is commanded to be done in the Sanctuary BEFORE THE LORD and if they confessed in any place they were discharged Maim in Maaser sheni c. 11. s. 5 6. put away the holy thing in Chaldee the holy thing of the 〈…〉 he Hebr. the holinesse meaning things of holinesse as the Greek translateth I have purged the holy thingâ— out of my house so that this confession respected not the tithe of the poore onely but all other holy things which they were bound to give unto God or his Ministers or the poore And putting away signifieth the removing and utter taking away so that nothing remaineth So the Hebrewes say A man confesseth not untill there he not any of the gifts remaining with him as it is said I have put away the holy thing out of mine house And in the evening of the last good day of the Passeover was the putting away and on the morrow was the confession Thus he did if there remained with him any heave-offering of the Tithe hee gave it to the Priest if any of the first tithe hee gave it to the Levites if any of the poores tube hee gave it to the poore If there remained with him any of the fruits of the second tithe of confession or of that which was of the fourth yeeres plantation Levit 19. 24. or any money of their redemption loe he put them away and cast them into the Sea or burnt them If any first-fruits remained with him hee put them away in every place where by is meant that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came c. Hee cannot confesse till hee have brought out all the gifts as it is said I HAVE PVT AWAY THE HOLY THING that is the second tithe and the fourth yeeres plantation called HOLY Lev. 19. 24. OVT OF my HOVSE that is the Cake Num. 15. 20. which is the Priests gift in the house I HAVE GIVEN IT TO THE LEVITE this is
often moved with extasies carried themselves strangely some in contempt would call them mad men 2 King 9. 11. Ier. 29. 26. blindnesse this is both in body and minde Esay 42. 19. The contrary blessing wee receive by Christ Esay 42. 7. 16. astonishment or amazement wondring this is threatned even to the Prophets in Ier. 4. 9. and other unbeleevers Habak 1. 5. Act. 13. 41. Vers. 29. groping or feeling meant as an effect of blindnesse of soule as Paul speaketh of Gods workes to the heathen that they should seeke the Lord if haply they might seele or grope after him and finde him Act. 17. 17. So it is said of the wicked in Iob 5. 14. They meet with darknesse in the day time and grope in the noone day as in the night and in Iob 12. 25. They grope in the darke without light save thee that is as the Greeke translateth it thou shalt have no belper So in 2. Sam. 22. 42. they looked but there was none to save Vers. 30. lie with her or defile ravish her The Hebrew Shagal signifying the act of generation as here and in Esa. 13. 16. and Zach. 14. 2. expounded in the Hebrew margine to bee read Shacab which is to lie with make it common that is gather and eat the grapes thereof See Deut. 20. 6. On the contrary when God promiseth grace hee saith the planters shall plant vines and shall make them common Ier. 31. 5. Vers. 31. not returne that is not be returned or restored as the Greeke explaineth it See the Annotations on Gen. 2. 20. and 16. 14. to save in Greeke no helper as v. 29. Vers. 32. faile or be consumed to wit with longing or desire so it is elsewhere spoken of the eies in Psal. 119. 82. of the soule Psal. 84. 3. and of the reines Iob 19. 27. where Iob speaketh of his desire to see God at the resurrection no power in thy hand so the Chaldee expoundeth it and the Greeke thy hand shall not be strong or able or wee may interpret it nothing shall bee in the power of thine hand The contrary is in Mich. 2. 1. Gen. 31. 29. Vers. 33. eat up or devoure this judgement came upon Israel by the heathens Esai 1. 7. Ier. 5. 17. and 8. 16. Vers. 34. for the sight in Greeke for the sights or visions meaning that they should see such heavy troubles as should make them mad through feare and sorrow being without faith comfort and patience These are the lively and powerfull effects of the Law upon the conscience of sinners that it bereaveth them of all sense of Gods favour for the Law is not of faith Gal. 3. 12. Vers. 35. evill boyle sore or malignant ulcer such a plague spirituall God sendeth on the Antichristians Rev. 16. 2. And in body Iob was afflicted with such from the sole of his foot unto the top of his head for the triall of his faith and patience Iob. 2. 7. Vers. 36. bring or lead make goe into captivity This foretelleth the overthrow of their state which was accomplished by Assyria and Babylon 2 King 17. 6. and 25. 1. c. thy King in Greeke thy Princes both were fulfilled 2 King 24. 14 15. other gods as in their owne land they served other Gods that is Idols of wood and of stone Ier. 2. 27. so God threatneth to send them as slaves into other lands where they would doe the like though by his Prophets hee warned them not to doe so Esay 44. 8 9. c. Ier. 10. 2 3 11. So for making an Idoll in the Wildernesse God had before given them up to worship the host of heaven Act. 7. 41 42. The Chaldee here translateth thou shalt serve peoples that serve idols of wood and of stone So after in v. 64. Vers. 37. a by word a sharpe or â—â—tting taunt this God threatned againe immediatly before it came to passe Ier. 24. 9. and before that in Solomons daies 1 King 9. 7. and it came upon them as Psalm 44. 14 15. c. Vers. 38. the Locast that is Locâ—sts see the judgements here threatned fulfilled in Ioel 1. 4. Amos. 4. 9. and 7. 1 2. Hâ—g 1. 6 11. Vers. 42. Grashâ—pper called in Hebrew Tselatsal a word here onely used the Greeke translateth it erisâ—bee which is a blasting or mâ—â—dew that spoileth corne Vers. 44. the head or for the head that is the chiefe which the Chaldee expoundeth strong as the taile is in Chaldee the weake see v. 13. Vers. 46. for a signe the Greeke and Chaldee translate plurally signes and wonders thy seed Chaldee thy sonneâ— Vers. 47. goodnesse of heart the Greeke translateth it a good heart the Chaldee truth of heart it meaneth also gladnesse as in Esay 65. 14. it is opposed to sorrow Of this the Iewes made confession when they were returned from Babylon Nehem. 9. 35. of all Greeke of all things and Thargum Ionathan addeth of all good and so in v. 48. want of all good Vers. 48. yoke of iron that is hard servitude under heathen Rulers as Ier. 28. 13 14. for servants are said to be under the yoke 1 Tim. 6. 1. Vers. 49. as the Eagle that flieth swiftly and violently therefore the Greeke translateth like the violence of an Eagle This is a prophesie of the Babylonians the Lion with Eagles wings Dan. 7. 4. So Nebuchadnezzar is likened to a great Eagle with great wings c. Ezek. 17. 3. 12. not heart that is not understand see the notes on Gen. 11. 7. Vers. 50. of a strong face that is bold fierce cruell and as the Greeke translateth impudent This title is given to Antiochus Epiphanes the great afflictâ—r of the Iewes Dan. 8. 23. not regard not respect or honour any person Vers. 51. fruit of thy cattell thy young beasts See the fulfilling of this mentioned before the captivity Esay 1. 7. corne The enemies devouring of these earthly blessings in Canaan the holy land figured also that Israel should for their sinnes bee deprived of Gods heavenly blessings till God should turne them againe to himselfe by the faith of the Gospell and then hee sweareth If I give that it surely I will not give any more thy corne to be meat for thine enemies and the sonnes of the stranger shall not drink thy wine for which thou hast laboured but they that have gathered it shall eat it and praise the Lord and they that have brought it together shall drinke it in the Courts of my holinesse Esay 62. 8 9. Vers. 52. thy gates in Greeke and Chaldee thy cities so vers 55. See this fulfilled 2 King 17. and 25. Vers. 53. the fruit of thy 〈◊〉 in Chaldee the children of thy bowels The like threatning is in Levit. 26. 29. Ier. 19. 9. fulfilled 2 King 〈◊〉 29. Lam. 4. 10. Vers. 54. eie shall be evill that is he shall grudge and envy see Deut. 15. 9. The Greeke translateth he shall be witch with his eie So in v. 56. of his bosome
the throne of Gods glory which are set over the nations But wee are warned to beware how wee intrude our selves into those things which wee have not seene Coloss. 2. 18. Vers. 9. portion or part which hee hath divided unto himselfe Exod. 19. 5 6. and for whom he long before prepared an habitation And as he hath taken his people for his portion so they againe take him for theirs Psal. 142. 6. and hee is called the portion of Iakob Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ speaking of the portion of the inheritance of the Saints in light Coloss 1. 12. Iakob that is the posterity of Iakob which being the name of his infirmity before he was called Israel commendeth Gods love unto his when they were weake and unworthy And Iakob is the generation of them that seeke Gods face Psal. 24. 6. the line or the cord of his inheritance that is his heritage as by line or measure befallen or allotted to him and so his peculiar whom none other can challenge Compare Psal. 16. 6 7. Vers. 10. Hee found him that is God found Iakob meaning Iakobs posterity the Israelites whom God found and was present with them in the wildernesse to helpe them in all their miseries Therefore the Greeke translateth He sufficed him and the Chaldee He sufficed their necessities as finding is used for sufficing in Numb 11. 22. Gods people of themselves doe all goe astray like lost sheepe but hee seeketh and findeth them for their salvation Esay 53. 6. Psal. 119. 176. Luk. 15. 24 7. 32. land of wildernesse a wilde or desert land where no inhabitants were no dwelling citie no food to sustaine him Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world Ezek. 20. 35. amongst whom Gods people straied till he found them up for when we were yet sinners and enemies he loved us and reconciled us to himselfe by the death of his Sonne Rom. 5. 8. 10. empty place in Chaldee a dry place Hebr. emptinesse a place not to be inhabited as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie till they be filled with grace and made the habitation of God through the Spirit Eph. 2. 11 12 22. howling of the desart or yelling of Ieshimon the wildernesse is called a place of howling for the wilde beasts that dwell there or for the wants that men finde therein and Ieshimon which signifieth a desart or desolation may be taken for a speciall wildernesse so named as in Num. 21. 20. or generally for all desolate waste places and such was that which Israel wandered in Psal. 78. 40. The Greek and Chaldee translate it a waterlesse place and so in Esay 43. 20. God promiseth to give waters in Ieshimon or in the wildernesse It figured our estate in sinne without Gods Word and Spirit which are likened unto waters Esay 44. 3. Iohn 3. 5. and 7. 38 39. he led him about to wit in the wildernesse forty yeeres as Deut. 8. 2. Or hee compassed him about to wit with his love and providence so the Greeke translateth be compassed but and the Hebrew well beareth it Thus David saith to God thou wilt compasse me about with songs of deliverance Psal. 32. 7. and in Ier. 31. 32. compassing is used for going about to winne ones love and favour which may also be intended here The Chaldee translateth Hee placed them round about 〈◊〉 divine Majestie which may have reference to Israels encamping round about Gods Tabernacle Nâ—m 2. instructed him or made them to understand to wit by his Law and by his Spirit as Ne 〈…〉 9. 18. 20. So the Chaldee explaineth it hee learned them the words of the Law apple of his 〈◊〉 or the blacke the sight of his eye that is with 〈◊〉 diligent care and love tendering them Thus Dâ—vid prayeth Keepe me as the apple of the eye Psa. 17. 8. and the Prophet saith He that toucheth you 〈…〉 heth the apple of his eye Zach. 2. 8. Vers. 11. an Eagle the chiefest of all birds which similitude God therefore applieth to himseâ—â—â—here and in Exod. 19. 4. stirreth up or 〈…〉 th up her nest that is her young ones which 〈◊〉 Eagle rowseth up with her cry so God did 〈◊〉 people with his Word and promises whiles 〈◊〉 slept in their sinnes in Egypt This is decla 〈…〉 Ezek. 20. 5 6 7. and the history is in Exod. 4. 29 30 31. So to the Church it is said Awake 〈◊〉 put on thy strength O Sion c. Esa. 53. 1. and 〈◊〉 thou that sleepest and stand up from the dead 〈◊〉 Christ shall give thee light Eph. 5. 14. flut 〈…〉 th or moveth and cherisheth This is the word 〈◊〉 in Gen. 1. 2. the Spirit of God moved or flutte 〈…〉 upon the face of the waters That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people spreadeth abroad as preparing herselfe to flight and thereby provoking her young to goe with her This God performed by spreading out the wings of his power against Egypt in plaguing them and for Israel in preserving them from those plagues so making way for his people to passe out of the place of their bondage taketh them that if they be slacke or negligent shee may procure them to come away So God by his Angels tooke hold on Lots hand and led him out of Sodom Genes 19. 16. and hasted the departure of Israel out of Egypt Exod. 12. on her wings in gentlenesse and for their safety not in her talents wherewith she beareth her prey And the Eagle soaring high her young being on her wings are safe from all danger Thus God lead Israel safe thorow the red sea Exod. 14. and into the wildernesse of Sinai where hee said unto them You have seene what I did to the Egyptians and I have borne you upon Eagles wings and brought you unto my selfe Exod 19. 4. So Christ giveth to the woman his Church two wings of a great Eagle that she might flee into the wildernesse into her place where she is nourished Rev. 12. 14. Vers. 12. alone lead or lead him alone which may be referred to Iehovah their onely leader and so the Greeke explaines it or to the people lead alone as in Num. 23. 9. Deut. 33. 28. they are said to dwell alone and thus the Chaldee interpreteth it lead him that is lead Israel conducting them thorow the wildernesse in safetie as Deut. 8. which mercie is often mentioned Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them Esay 63. 9. with him with Iehovah or with Israel as the Greeke translateth with them God erected his Tabernacle and set his true worship in Israel without commixture with the idolatrie of the nation And unto that they should have kept themselves as Psal. 81. 8 9 10. The Chaldee parphraseth there
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
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
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
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
are Gods vehemently is hee exalted Annotations CLap hands or the Palmes Hebrew the palme a signe of joyfull approbation used as at other times so at the coronation of Kings 2 King 11. 12. So after Psalm 98. 8. voice of 〈…〉 ing that is a shrill voice and joyfull See the notes on Psalm 5. 12. and 41. 12. Vers. 4. He hath subdued or will subdue So in the next verse He will chuse but the time to come is often used for the time past or continued And here it seemeth to be spoken of the subduing of the Canaanites and the 〈◊〉 subduing of nations to Christ by preaching of the Gospell Of subduing see Psal. 18. 48. the Chaldee here translateth it kill Vers. 5. our inheritance the land of Canaan Psal. 78. 55. and that immortall undefiled heritage reserved in heaven for us 1 Pet. 1. 4. high excellencie or glorious highnesse meaning the kingdome priest-hood Temple c. as the Chaldee mentioneth the house of the Sanctuary whereby Iacobs posteritie excelled Ezek. 24. 21. Amos 6. 8. and 8. 7. Nahum 2. 2. and all the heavenly promises given to the Church in Christ. Vers. 6. God is gone up as when the â—rke went up from Ki 〈…〉 th-jâ—arim to Ierusalem 2 Sam. 6. 15. 1 Chron. 13. 8. and 15. 28. when the Arke was carried by Solomon into the Temple 2 Chron. 5. when Christ ascended with triumph into heaven Luke 24 51 52. and with like glory shall he come againe 1 Ihess 4. 16. Act. 1. 9 11. The Chaldee referreth this Going up to the Exalting of Gods name Vers. 7. an instructing Psalme Maschil the title of Psal. 32. and many others here used in like sense for a Psalme to give instruction or as in Psal. 14. 2. for a prudent understanding person in this sense sing Psalme every one that is prudent or as the Greeke explaineth it sing prudently the Chaldee with good understanding Vers. 9. throne of his holinesse Greeke his holy throne See Psal. 9. 5. Revel 4. 2. The Chaldee calleth it the throne of his glory Vers. 10. The bounteous Princes or the voluntaries Nobles A name given to the liberall and free hearted Isa. 32. 5. 8. Exod. 35. 21 29. and to Princes or Nobles Numb 21. 18. Psal. 113. 8. and 118. 8. Iob 12. 21. So here the Greeke hath Princes are Gods or to God belong the shields of the earth He is the great conquer our and protectour of all Gen. 15. 1. Shields also are Magistrates and Governours that protect the Common-weales Hos. 4. 18. Psal. 89. 19. So the Greeke here hath the strong men of the earth PSAL. XLVIII God is magnified for the ornaments privileges and protection of the Church A song a Psalme to the sonnes of Korach GReat is Iehovah praised vehemently in the citie of our God the mountaine of his holinesse Faire in situation the joy of all the earth is mount Sion in the sides of the North it is the Citie of the great King God in the loftie palaces therof knowne he is for an high refuge For loe the Kings were assembled they went together Themselves saw so they wondered they were suddenly 〈…〉 ubled they were frighted away Trembling tooke hold on them there paine as of her that travelleth with childe With an east wind thou wilt break asunder the ships of Tarshish Even as we have heard so have we seene in the citie of Iehovah of hosts in the citie of our God God will establish it for ever Selah Wee have quietly minded thy mercie O God in midst of thy Palace As thy name O God so thy praise is unto the ends of the earth thy right hand is full of justice Let mount Sion rejoyce let the daughters of Iudah be glad because of thy judgements Compasse ye Sion and goe round about it tell the towers thereof Set your heart on the fort thereof distinctly view the loftie Palaces thereof that ye may tell to the generation after That this God is our God ever and aye he will guide us untill death Annotations SOnnes of Korach See the notes on Psal. 42. 1. Here the Greeke addeth for the second day of the W 〈…〉 that this Psalme was then to be sung in the Temple as is before noted on Psal. 24. 1. Vers. 2. the mountaine in the Greeke his holy mountaine in Chaldee the mount of the house of his Sanctuary This was mount Sion vers 3. a figure of the Church of Christ Hebr. 12. 22. Rev. 14. 1. Vers. 3. Faire in situation or Beautifull of coast or climate situate in a faire climate or region The Chaldee expounds â—t Faire as a Bridegroome the joy of all that dwell on the earth the sides of the North the place where the Temple was builded So Isa. 14. 13. of the great King that is of God who dwelt in this citie vers 9. Zach. 8. 3. Hereupon Christ said sweare not by Jerusalem for it is the 〈◊〉 of the great King Mat. 5. 35. Vers. 4. loftie Palaces or high bowers or steeples So vers 14. and Psal. 122. 7. Vers. 5. the Kings we may referre this either to the Kings of Moab and Ammon in the daies of Iosaphat 2 Chro. 20. or to Sanacherib and his Captaines in the daies of Ezekiah 2 King 18. 19. or to the Philistian Princes 2 Sam. 5. were assembled or came together to wit by agreement at an appointed time and place so the originall word impor 〈…〉 Vers 7. that travelleth with childe or that bringeth forth And this paine is great and sudden anâ— inevitable See Mic. 4. 9. 1 Thess. 5. 3. Vers. 8. an east wind which is strong and boystrous also drie and parching Isa. 27. 8. Ier. 18. 17. Exod. 14. 21. and 10. 13. Gen. 41. 7. Ezek. 19. 12. Ion. 4. 8. Hereupon the Greeke translateth it violent wind and the Chaldee a strong East wind as a fire from before the Lord. of Tarshish or of the Ocean sea Tarshish was the name of the son of Iavan the son of Iapheth the sonne of Noah Ger. 10. 4. of whom Tarsus mentioned in Act. 21. 34. the chiefe citie of Cilicia in Syria had the nâ—mâ— From thence they went by shipping into farre countries Africa India Ophir c. 1 King 22. 48. and 10. 22. Hereupon that Sea was called Tarshish and generally the name is applied to every Ocean or maine sea Vers. 10. we have quietly winded or in silence thought upon and consequently waited for Vers. 12. daughters of Iudah the lesser cities of that tribe which were as daughters to the mother citie Ierusalem as the lesser cities of the Ammonites were daughters to Rabbah Ier. 49. 3. So Ekron with her daughters Ios. 15. 45. and many the like So Psal. 97. 8. Vers. 13. tell the towers number count them These things seeme to intend not only a taking notice but also a care and fortification of Ierusalem against all enemies See Esay 33. 18. Vers. 14. Set your heart minde earnestly set your affections on as Psal.
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread â—o 〈◊〉 armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌ„g saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâ—thar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
death make them guiltie upon them and on him as the Hebrew forme noteth that is on every of them to hell to the place and state of death Psal. 16. 10. as the conspirators with Korah went downe quicke into hell Numb 16. 30 33. in their dwelling place or in their â—â—journing place for this life is a pilgrimage where men are but guests in their inmost part or within them in the midst of them meaning their heart Vers. 18. and at noone These three times in the day they used to pray in Israel as David here practised and Daniel afterwards Dan. 6. 10. and at the sixt houre which was their â—oone tide Peter 〈◊〉 to prayer Act. 10. 9. Though the day was then divided into twelve houres Ioh. 11. 9. yet of old they had but these three times or houres meditate or pray see the note on verse 3. and Psal 77. 4. Vers. 19. from the battell against me from the 〈◊〉 sighâ— the conflict with me the Greeke saith from them that 〈◊〉 neere to me meaning his foes as Psal 27. 2. with many or in many were they with me This is doubtfull whether it be meant of foes or friends If of 〈◊〉 it may be resolved thus for with many with a great multitude they were fighters with me If of friends it may be understood of Gods Angels that in a great number were with him pitching campe for his aid Psal. 34. 8. as Elishah said many moe are with us than with them 2 Kings 6. 16 17. The Chaldee explaineth it for in many afflictions his word was for my helpe Vers. 20. even he that sitteth that is the eternall that abideth one and the same in counsell power c. no changes or alterations from evill to good and are not bettered Thus the Chaldee Paraphrast taketh it of sinners which change not their evillway It may also be meant no alterations of their good estate that is no adversities as Ioâ— 10. 17. Vers. 21. He sent forth his hand that is laid violent hands as Nehem. 13. 21. his peaceable friends or them that were at peace with him Vers. 22. drawne swords that is wounding deadly A like similitude Solomon useth Prov. 12. 18. There is that speaketh words like the prickings of a sword See also Psal. 57. 5. Vers. 23. thy carefull burden or thy gift that is whatsoever thou art carefull to have given thee in all thy wants and need or whatsoever â—e giveth thee to exercise thy faith patience by adversâ—â—ies The Greeke well turneth it thy care which phrase the Apostle useth 1 Pet. 5. 7. Cast all your care upon him c. The Chaldee saith Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustaine thee or foster and nourish thee with food and all other necessaries The word though it be generall yet is often used for nourishing Gen. 45. 11. and 47. 12. 1 King 18. 4. So the Greeke also turneth it here not give that is not suffer as Psal. 16. 10. Vers. 24. pit of corruption the Chaldee expoundeth it the deepe Gehenna men of blouds c. that is bloudy men as Psalm 5. 7. not live halfe Hâ—br not halfen their daies that is not come to halfe the daies of their life but be cut off by untimely death So Job 15. 32. PSAL. LVI David praying to God in confidence of his word complaineth of his enemies 10 Heprofâ—sseth his confidence in Gods word and promiseth to praise him To the master of the musicke concerning the dumbe dove in faire places Michtam of David when the Philistims tooke him in Gath. BE gracious to mee O God for sory man would swallow me up all the day warring he oppresseth me Mine enviers would swallow mee up all the day for many doâ— warte with me O most high In the day I shall feare I will trust unto thee In God I will praise his word in God doe I trust I will not feare what flesh can doe unto mee All the day my words they grievously wrest against me all their thoughts be for evill They draw together they keep close themselves they doe observe my steps because they earnestly expect my soule For painfull iniquitie shall they escape safe in anger cast downe the peoples O God Thou hast counted my wandring put thou my teares in thy bottle are they not in thy register Then shall mine enemies turne backe in the day that I call this I know that God will be for mee In God I will praise the word in Iehovah I will praise the word In God doe I trust I will not feare what earthly man can doe unto me Thy vowes are upon me O God I will pay confessions unto thee For thou hast delivered my soule from death hast thou not also my feet from sliding for to walke on before God in the light of the living Annotations COncerning the dumbe dove or after the Hebrew phrase the dove of dumbnesse thus David speaketh of himselfe as of a dove subject to vexation among the â—avenous kites the Philistims which were farre disâ—oyned from Gods people in faith though neare in habitation as the Greeke translateth it the people farre off from the Saints Or Aelem interpreted dumbnesse may also be turned a Congregation as in Psalm 58. 2. and so the meaning is the dove of the Congregation of them that be farre of that is of the Philistims And thus the Chaldee expoundeth it To praise for the congregation which is like to a silent dove in the time when they are driven farre from their cities c. Michtam a Iewell or golden Psalme See Psalm 16. 1. tooke him in Gath David fleeing from Saul to Achish King of Gath and being there knowne changed his behaviour and fained him-selfe foolish and was so dismissed 1 Sam. 21. 10 c. whereupon he made the â—4 Psalme After that he fled againe to K. Achish and dwelt there with him he and his company 1 Sam. 27. 1 2 3 c. Vers. 2. would swallow me up or breatheth after me to take and devâ—ure me The word Shaaph is used for sooping in of drinke Iob 5. 5. also of the wind or breath Ier. 2 â—4 and 14. 6. and so for breathing after any thing to come thereto Ioh 7. 2. Eccles 1. 5. So after in Psal 57 4. and 119. 131. O most high O high God as the Chaldee explaineth it The Greeke saith from the height wee may also translate it in height that is highly proudly they warre against me But Marom Height is sometime Gods attribute as Mich. 6. 6. Psal. 92. 9. Vers. 4. In the day or what day that is whensoever I shall be afraid Vers. 5. what flesh can doe or question-wise what can flesh doe unto me by flesh meaning corrupt and weake man as is expressed vers 12. The like title is given to men in Psal. 78. â—9 Gen. 6. 3. Esay 40 6. Vers. 6. they grievously wrest they pairfully forme and frame my
to us Vers. 4. the land quake that is change the state thereof as Hag. 2. 7. compared with Hebr. 12. 26 27 28. also Ezek. 31. 16. This land the Chaldee expoundeth the land of Israel rive it as at earthquakes rifis and chinkes appeare This word is not else-whereused in Scripture heale that is repaire See the like phrase 2 Chron. 7. 14. Vers. 5. astonishing horrour or reeling giddinesse meaning they were drunken with afflictions which caused horrour as drunkennesse with wine causeth giddinesse This word is also used Esay 51. 17 20 21 22. Vers. 6. a banner or ensigne This word is applied to the flagge or ensigne of the Gospell Esay 11. 12. and 49. 22. and 62. 10. here to David and his victory to be high displayed or to use for a banner which hath the name of lifting high the certaine truth of thy promises Vers. 7. answer me or us me and my people The Hebrew hath both readings The Chaldee explaineth it Receive my prayer Vers. 8. shall divide this meaneth a full possession after conquest Ios. 1. 6. and 13. 7. Shechem a citie in the tribe of Ephraim not far from Samaria Gen. 33. 18. Ios. 20. 7. Succoth a citie in the tribe of Gad beyond the river Iarden Ios. 13. 27. Vers. 9. Gilead and Manasseh These were the utmost borders of the land of Canaan without Iarden which howsoever for a time they resisted David and clave to Ishbosheth Sauls son 2 Sam. 2. 8 9. c. yet were by Gods promise to be subjected unto David strength of my head that is my hornes wherewith I shall smite the people together according to that promised blessing Deut. 33. 17. or by head may be meant headship kingdom or principalitie law-giver or statute-maker a title of authoritie therefore the Greeke translateth here King This also accordeth to the promise made to Iudah Gen. 49. 10. 1 Chron. 5. 2. Vers. 10. Moab the land or people of the Moabites neare to the land of Israel these were the posterity of Lot Abrahams nephew begotten by Lot in his drunkennesse of his own daughters Gen. 19. 33 36 37. they had now forsaken the true God and worshipped Baal-pehor and Chemosh Numb 25. 1 3. and 21. 29. were enemies to Israel Numb 22. Iudg. 3. 12. and subdued by David 2 Sam. 8. 2. washing pot that is used for base services as a vessell to wash my feet in over Aedom shall I cast my shooe that is I shall walke thorow possesse and tread downe the land of Aedom or Idumea whose inhabitants were Aedomites the posteritie of Aedom that is Esau the elder brother of Iakob who prophanely selling his birth-right for a messe of red pottage called in Hebrew Adom had his name therefore Aedom to the perpetuall shame of him and his seed Gen. 25. 30. and 36. 8 9. Heb 12. 16. as Jakob by faith obtained the glorious name of Israel see Psal. 14. 7. Palestina shout thou for this in Psal. 108. 10. it is said over Palestina I will shout So here it seemeth to be spoken in mockage intimating that howsoever the Philistims dominiered and triumphed for a while as appeareth Judg. 10. 7. and 13. 1. 1 Sam. 4. 10. and 31. 1. yet should they by David be subdued as came to passe 2 Sam. 8. 1. Therefore the Greeke turneth it the aliens are subject to me the Chaldee thus concerning the Philistines shout and be strong O congregation of Israel Palestina called in Hebrew Pelesheth was a part of the land of Canaan westward by the sea inhabited by the Philistims which came of the Casluhims nephewes of Mizraim the sonne of Cham the sonne of Noah Gen. 10. 14. These with the Caphtorims first inhabited Caphtor from thence came to Palestina Amos 9. 7. where they drove out the Avims the ancient inhabitants of the land and dwelt in their stead Deut. 2. 23. And this seemeth to be the reason why usually the Philistims are called in Greeke Allophyloi Aliens of another tribe or nation because they were not the first naturall inhabitants Vers. 11. Who will lead it is a kinde of wish as Psal. 14. 7. yet implying also some difficultie as the next verse here sheweth of strong defence that is defenced or fortified see Ps. 31. 22. This may be meant generally of all strong cities that resisted David or specially of Rabbah the chiefe citie of the Ammonites whereof see 2 Sam. 12. 26 29 c. Vers. 13. from distresse or from the distresser the adversary for vaine Hebr. and vaine but and is often used for because or for as 2 Sam. 22. 28. with Psal. 18. 28. so Isa. 64. 5. Vers. 14. doe valiantnesse or valour that is valiant acts according to the prophesie Num. 24. 19. or make a power that is gather an armie as the phrase is used 1 Sam. 14. 48. and in Ezek. 28. 4. it is used for gathering of wealth See the Notes on Psal. 18. 33. will tread downe in Greeke will set at nought or contemne PSAL. LXI David flieth to God upon his former experience 5 He voweth perpetuall service unto him because of his promises To the Master of the Musicke upon Neginath a Psalme of David HEare thou O God my shouting attend to my prayer From the end of the land unto thee do I call when my heart is overwhelmed lead thou me unto the rock that is higher than I. For thou hast beene a safe hope to me a tower of strength from the face of the enemie I will so journe in thy tent for ever I will hope for safetie in the secret of thy wings Selah For thou O God hast heard my vowes hast given inheritance to them that feare thy name Thou wilt adde daies unto the daies of the King his yeares shall be as generation and generation He shall sit for ever before God prepare thou mercy truth which may keep him So will I sing Psalme to thy name unto perpetuity that I may pay my vowes day by day Annotations VPon Neginath or with neginath that is the playing on the strings of the instrument meaning that this Psalme was to be sung with musick of stringed instruments See Psal. 4. 1. Vers. 3. end of the land the utmost border of the land of Canaan where David sometime was driven to abide 2 Sam. 17. 24. or end of the earth is overwhelmed or covered over to wit with griefe as the Greeke explaineth it whereby it fainteth opprest with sorrow So Psal. 102. 1. and 77. 4. and 107. 5. and 142. 4. lead thou or thou wilt lead a speech of faith from former deliverances as the next verse sheweth higher than I which I cannot get up on unlesse thou lead me Vers. 4. a safe hope or shrowding place where he hoped for and had found safe shelter Vers. 5. I will sojourne or shall abide See Psal. 15. 1. in the secret or the hiding place called else-where the shadow of his wings Psal. 36. 8. and 63. 8. See Psal. 91. 1 4.
or of archers the â—â—ut or 〈◊〉 of the cane that is such as use canes or reeds whereof speares or arrowes were made Of this word company see before vers 11. It may also be read the wild beasts of the reeds meaning the savage wicked people So the Chaldee turneth it the armies of sinners mighty bulls the high Priests and great personages see Psal. 2â— 13. that submitteth that is the Hypocrite which â—aineth subjection as the former were professed enemies or till â—e that is every one submit as Deut. 33. 29 The word signifieth such submission as when one casts downe himselfe at the feet as to be trodden on so Prov. 6. 3. he hath scattered this is spoken to the Church of God The Greek turneth it as the former Scatter thou Vers. 32. Princely Ambassadours Heb. Chashmannim a word not used but here The Greeke saith Presbeis Ambassadours Egypt in Hebrew called Mitsrajim the name of the sonne of Cham the sonne of Noah Gen. 10. 6. who called the country where he his posterity dwelt by his owne name In Greek and in the new Testament it is alwaies called Egypt This is a prophesie of the calling of the Gentiles to the faith as the Chaldee saith that they may be made proselytes Aethiopia in Hebrew Cush another sonne of Cham brother to Mâ—sraim and Canaan Gen. 10. 6. the country where he and his children dwelt is called by his name Cush in Greeke Aethiopia The people we call back Moores hastily stretch Hebr. make run nothing the readinesse of that nation to offer gifts and sacrifices or as the Châ—â—dee explaineth it to spread out their hands in prayer and to receive the Gospell See Act. 8. 27 c. Vers. 34. of heavens of antiquitie that is the most ancient and highest heavens which were since the world began noting hereby Gods powerfull Majestie and helpe to his Church as Deut. 33. 26. will give or giveth usually his voice that iâ— speakes aloud or thundereth see the notes on Psal. 46. 7. and 29. 3. Some Apostles were called Sonnes of thunder Mark 3. 17. and Christs powerfull voice raiseth the dead Ioh. 5. 25. Vers. 35. Give the strength that is strong praise and the glory of the Kingdome see Psal. 8. 3. Vers. 36. Sanâ—tuaries the holy and most holy places of the Tabernacle and Heaven it selfe see Psal. 43. 3. the people that is as the Greeke explaineth his people So the soule Psal. 69. 2. foâ— my soule see Psal. 45. 4. Blessed be God Hereupon God was called in Israel the Blessed one as Mark. 14. 61. Art thou Christ the sonne of the Blessed that is the son of God Mat. 26. 63. PSAL. LXIX David the father and figure of Christ complaineth of his great afflictions 14 He prayeth for deliverance 23 He devoteth his enemies to destruction 31 He praiseth God for the salvation of his Church To the Master of the Musicke upon Shoshannim a Psalme of David SAve me O God for waters are entred even to the soule I sinke downe in the mud of the gulfe where no standing is I am entred into the deeps of waters and the streaming floud overfloweth me I am weary with my crying my throat is burnt mine eyes faile I attentively waiting for my God Many are moe than the haires of my head they that hate me without cause mighty are they that would suppresse me mine enemies falsly that which I tooke not away then I restored O God thou knowest my foolishnesse and my guiltinesses are not concealed from thee Let not them be abashed for me that hopefully expect thee Lord Iehovih of hosts let them not be ashamed for mee that seeke thee O God of Israel For for thy sake doe I beare reproach shame covereth my face I am become a stranger to my brethren and a forreiner to my mothers sonnes For the zeale of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me And I wept with fasting afflicted my soule and it was for reproacheâ— to me And I made my rayment sacke cloth and I was to them for a Proverbe They that sit in the gate spake against me and they that drinke strong drinke made melodies And I my prayer is to thee Iehovah in time of acceptation O God in multitude of thy mercy answer thou me in the truth of thy salvation Deliver me out of the mire and let mee not sinke downe let mee bee delivered from my haters and out of the deeps of waters Let not the streaming floud of waters oâ—erflow me neither let the gulfe swallow me neither let the pit shut her mouth upon me Answer mee Iehovah for thy kinde mercy is good according to the multitude of thy tender mercies turne the face unto me And hide not thy face from thy servant for distresse is on me make haste answer me Draw neere to my soule redeeme it because of mine enemies ransome thou me Thou hast knowne my reproach and my shame and my dishonour before thee are all my distressers Reproach hath broken my heart and I am full of heavinesse and I looked for some to mone me but none came and for comforters but I found none But they gave me gall for my meat and in my thirst they gave me vineger to drinke Let their table be before them for a sâ—are and for recompences for a trap-fall Let their eyes be darkened that they see not and make their loines to shake continually Powre out upon them thy detesting ire and let the burning wrath of thine anger take them Let their Castle be desolate within their tents let there not be a dweller For they persecute him whom thou hast smitten and they tell of the sorrow of thy wounded ones Give thou iniquity unto their iniquity and let them not come into thy justice Let them bee wiped out of the Booke of the living and let them not be written with the just And I poore afflicted and sorrowing let thy salvation O God lift me up I will praise the Name of God with a song and magnifie him with confession And it shall be better to Iehovah than a young Bull that hath hornes that parteth the hoofe The meeke shall see it they shall reioyce the seekers of God and your heart shall live For Iehovah heareth the needy and despiseth not his prisoners Praise him let heavens and earth seas and all that creepeth in them For God will save Sion and build the Cities of Iudah and they shall dwell there and have it for inheritance And the seed of his servants shall possesse it and they that love his name shall dwell therein Annotations SHoshannim that is six-stringed instruments or Lilies see Psal. 45. 1. Vers. 2. Save me c. David in his troubles being a figure of Christ prayeth for deliverance from tentations and persecutions under the similitude of waters mud myre pit deeps streames c. and that this Psalme had accomplishment in Christ the Evangelists shew Mat. 27. 48.
good Korah and his company were for a signe to the Israelites Num. 16. 38. 26. 10. Ionas a signe to the Ninevites and Christ to the Iewes Luke 11. 30. PSAL. LXXXVII The nature and glory of the Church 4 The increase honour and comfort of the members thereof To the sonnes of Korah a Psalme a Song HIs foundation among the mountaines of holinesse Iehovah loveth the gates of Sion above all the dwelling places of Iakob Glorious things spoken is of thee O Citie of God Selah I will make mention of Rahab and Babel to them that know me loe Palestina and Tyrus with Cush this man was borne there And of Sion it shall be said man and man was borne in her and he the most High shall establish her Iehovah will recount when he writeth the peoples this man was borne there Selah And singers as players on flutes all my well-springs in thee Annotations HIs foundation or The foundation thereof Gods ground-worke of the Temple which was built upon the mountaines Morijah and Sion 2 Chron. 3. 1. Ps. 2. 6. Some referre it to the Psalme the foundation or argument whereof is of the Church of Christ. The Chaldee saith By the hands of the sonnes of Korah the Psalme was said and the Song founded in the mouth of the ancient fathers Vers. 2. gates of Sion the publike assemblies of the people see the Notes on Psal. 9. 15. The Law was to come out of Sion Mich. 4. 2. and the Scepter of Christs Kingdome Psal. 110. 2. dwelling places these the Chaldee expoundeth Synagogues of the house of Iakob which were in all the Cities of Israel Vers. 3. spoken is that is are particularly spoken all and every of them of thee Citie of God that is Ierusalem so called also Psal. 46. 5. and 48. 2. a figure of the Church What honourable things are spoken of this Citie see Isa. 54. and 60. and 62. and 65. Rev. 21. and 22 chapters The Hebrew phrase in thee is rightly turned according to the Greeke of thee or concerning thee which many times hath such signification as Psal. 63. 7. and 71. 6. and 119. 46. 1 Sam. 19. 4. so also in the Greeke as Rom. 11. 2. Vers. 4. Rahab that is as the Chaldee Paraphrast saith the Aegyptians So Aegypt is called Rahab in Psal. 89. 11. Isa. 51. 9. either for the strength and pride of Egypt which the word Rahab signifieth or of some chiefe citie so named as elsewhere Tsoan Psal. 78. 12. The calling of Egypt to the fellowship of the Church is also prophesied Isa. 19. 19 21 25. And for I will mention the Chaldee translateth the Egyptians and Babylonians they shall mention thy praises Babel the Babylonians see Psal. 137. 1. their chiefe citie was Babel Of a Christian Church there mention is made 1 Pet. 5. 13. to them or among them that know me to wit my familiars Palestina the Philistims see Psal. 60. 10. Tyrus the Tyrians see Psal. 45. 13. Of them were Christian disciples Acts 21. 3 4. Cush the Aethiopians as the Greeke translateth see Psal. 68. 32. this man that is as the Greeke saith these men meaning all before mentioned So the Hebrew often speaketh of a whole nation as of one man See Psal. 25. 22. and 130. 8. But the Chaldee expoundeth it where this kingdome is borne was borne there in the citie of God aforesaid There of immortall seed by the word and Spirit of God are men borne anew 1 Pet. 1. 23. Iam. 1. 18. A thing to come is here set downe as already done so in Isa. 9. 6. Vers. 5. man and man so the Greeke also expresseth the Hebraisme Hereby seemeth to bee meant every man successiively as Hest. 1. 8. For Ierusalem is the mother of us all Gal. 4. 26. So day and day is every day Hest. 3. 4. Psal. 61. 9. Or man and man is many men of this and that Nation of each estate and degree stablish her that the gates of hell shall not prevaile against her Mat. 16. 18. Therefore this citie lieth fouresquare setled in all changes Revel 21. 16. Ezek. 48. 16 20. It may also be read and he will stablish her on high and so the Chaldee expoundeth it and Ierusalem is said to be above Gal. 4. 26. Vers. 6. writing the peoples in the writing of the house of Israel that is the Church Ezek. 13. 9. Isa. 4. 3. V. 7. And singers or And singing are c. This may have reference to the solemne worship of God used in the Church of Israel where singers players on instruments had in charge continually to laud the Lord c. 1 Chron. 9. 33. and 25. 1 2 c. and dances were used at their holy feasts to honor him with Iudg. 21. 19 21. So Christ the Lambe hath harpers with him on mount Sion that sing as it were a new song before the throne Rev. 14. 1 2 3. Or it may respect that which followeth all my springs in thee or of thee are singing that is do sing as also dance or as they that dance that is shew joyfulnesse players on flutes or dancers for so this word may also be taken for dancing to wit at the sound of the flute or pipe as Iudg. 21. 21. Compare herewith Isa. 30. 29. The Greeke here turneth it rejoyeers and it may foretell the joy that should be in the world for the conversion of the Gentiles my well-springs or fountaines streames of water as Psal. 104. 10 that is all gifts and graces which the Scripture noteth by lively fountaines of waters wherewith they are refreshed that serve God in his Temple day and night Rev. 7. 15 17. and welsprings of salvation Isa 12. 3. And as Christ is called a fountaine so is his Church Song 4. 15 12. in thee for now unto principalities and powers in heavenly places is knowne by the Church the manifold wisedome of God Eph. 3. 10. 1 Pet 1. 12. Or we may read it as before in the third verse of thee all my springs doe sing c. PSAL. LXXX VIII A prayer containing a grievous complaint of manifold miseries A Song a Psalme to the sonnes of Korach to the master of the musicke on Machalath leannoth an instructing Psalme of Heman the â—zrachite OIehovah God of my salvation by day I cry out in the night before thee Let my prayer come before thee bow thine eare to my shrill cry For my soule is filled with evils and my life draweth neere to hell I am counted with them that goe downe the pit I am as a man that hath no strength Among the dead free like the slaine that lie in the grave whom thou remembrest no more and they are cut away from thine hand Thou hast put me in the pit of the lowest places in darknesses in the deepe places Thy wrathfull heat stayeth upon me and with all thy billowes thou afflictest me Selab My knowne acquaintance thou hast put farre away from me hast see me for abominations to
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah
that is Contention where they strove with the Lord Numb 20. 13. See Psal. 95. 8. evill was Gods displeasure towards Moses who uttering his anger was for it deprived of comming into the land of Canaan Num. 20. 12. Deut. 3. 25 26. Vers. 34. the peoples the heathens in Canaan as is noted Iud. 1. 21. 27 29 30 31 33. though God commanded them Exod. 23. 32 33. Vers. 36. idols or images named in Hebrew of the curious labour spent in framing and serving them Ier. 10. 9. Isa. 44 9 12 13 15. or of sorrowes that they bring to such as worship them Psal. 16. 4. sometime they are called gods 2 Sam. 5. 21. compared with 1 Chro. 14. 12. a snare a scandall as the Greeke saith whereby they fell into miseries Iudg. 2. 12 13 14 15. Exod. 23. 33. Vers. 37. devils the Idols forementioned whereby deuils are worshipped and not God as 1 Cor. 10. 19 20. Rev. 9. 20. 2 Chron. 11. 15. Deut. 32. 17. Lev. 17. 7. Devils here are called Shedim Wasters in opposition to Shaddas God Almighty Psal. 68. 15. Vers. 38. with blouds that is with bloud-shed as the Chaldee expounds it with finnes of murder Vers. 39. whored committed spirituall whordome that is idolatry see Psal. 73. 27. Iudg. 2. 17. Ezek. 23. 7 37. Vers. 42. their haters the heathens round about as was prophesied Levit. 26. 17. and fulfilled Iudg. 3. 8 14. and 4. 2. and 6. 1. and 10. 7 8 9. and 13. 1. Vers. 43. Many times by Ehud Barak Gedeon Iephtah Samson c. Iud. 3. and 4. and 7. and 11. and 15. Nehem. 9. 28 30. by their counsell that is purposely and advisedly as 1 Chronicles 12. 19. Vers. 46. gave them that is procured mercy or favour towards them Vers. 47. from the heathens among whom divers Israelites were scattered by reason of their often troubles at home So 1 Chron. 16. 35 36. to glory that we may glory or commend our selves The fifth Booke PSAL. CVII The Psalmist exhorteth the redeemed in praising God to observe his manifold providence 4 over travellers 10 over captives 17 over sicke men 23 over sea men 33 and in divers varieties of life COnfesse ye to Iehovah for he is good for his mercy endureth for ever Let the redeemed of Iehovah say it whom he hath redeemed from the hand of the distresser And gathered them out of the lands from East and from West from North and from the sea They wandred in the wildernesse in the desart without way they found not a dwelling Citie Hungry and also thirstie their soule was overwhelmed in them And they cried unto Iehovah in their distresse he rid them free out of their anguishes And he led them in a right way for to come unto a dwelling Citie Let them confesse to Iehovah his mercie and his marvellous works to the sonnes of Adam For he hath satisfied the thirsty soule and filled the hungry soule with good They that sit in darknesse and the shadow of death bound in affliction and iron Because they turned rebellious against the Words of God and despised the counsell of the most high And hee humbled their heart with molestation they stumbled down and there was no helper And they cried unto Iehovah in their distresse he saved them out of their anguishes Hee brought them forth from darknesse and shadow of death and brake their bands Let them confesse to Iehovah his mercy and his marvellous works to the sonnes of Adam For he hath broken the doores of brasse and hewed asunder the barres of iron Fooles for the way of their trespasse and for their iniquities are afflicted Their soule abhorreth all meat and they approach to the gates of death And they cry unto Iehovah in their distresse he saveth them out of their anguishes Hee sendeth his word and healeth them and delivereth from their corruptions Let them confesse to Iehovah his mercy and his marvellous workes to the sons of Adam And let them sacrifice the sacrifices of confession and tell his works with shouting They that goe downe to the sea in ships that doe their labour in the many waters They doe see the workes of Iehovah and his marvellous acts in the deepe For hee saith and raiseth up the stormy wind and it lifteth up the waves thereof They mount up to the Heavens they goe downe to the deeps their soule in evill melteth away They reele and stagger like a drunken man and all their wisdome is swallowed up And they cry unto Iehovah in their distresse and he bringeth them out from their anguishes He setteth the storme to a silent calme and the waves thereof are quiet And they rejoyce because they are stilled and hee leads them unto the haven of their desire Let them confesse to Iehovah his mercy and his marvellous workes to the sonnes of Adam And let them exalt him in the Church of the people and praise him in the sitting of the Elders He putteth rivers to a wildernesse and issues of waters to a thirstinesse A land of fruit to saltnesse for the evill of them that dwell therin He putteth the wildernesse to a poole of waters and the land of drought to issues of waters And seateth there the hungry and they firmely prepare a dwelling Citie And sow the fields and plant Vineyards and they yeeld fruitfull revenue And hee blesseth them and they are multiplied greatly and their cattle hee diminisheth not And they are diminished and bowed down by restraint evill and sorrow He powreth contempt on bounteous Princes and maketh them erre in deformed wildernesse without way And raiseth up the needy from afflicting poverty and putteth his families as a flocke The righteous shall see and rejoyce and all injurious evill stop her mouth Who is wise and will observe these things and they shall understand the mercies of Iehovah Annotations THe fifth booke see Psal. 42 1. Vers. 2. whom he hath or that he hath redeemed them of the distresser or of distresse Vers. 3. the sea that is the south where the red sea was situate from Iudea as the Chaldee explaineth it the southerne sea for the maine sea was westward Ios. 23. 4. and so is often used for the West Vers. 4. desart way Heb. desart of way meaning where no way was as vers 40. see also Esa. 43. 19. This estate figureth out mens dispersion among the peoples of the world Ezek. 20. 35 36. when men are without the law Rom. 2. 14. dwelling citie Heb. citie of habitation or seating so verse 7 36. that is no harbour or place of refreshing for wilde and venomous beasts onely haunted there Ier. 2. 6. Deut. 8. 15. Compare also Eccles. 10. 15. Gen. 21. 14 15 16. Vers. 5. overwhelmed fainted see Psal. 61. 3. Vers. 7. citie this the Chaldee expoundeth of Ierusalem Vers. 9. with good or good things as the Greeke explaineth it see Psal. 65. 5. Luk. 1. 53. Vers. 10. shadow of death that is terrible darknesse meaning hereby sore afflictions in body
magnified his doings as the Greeke translateth this phrase in Ioel 2. 20. the Hebraisme being he hath magnified to doe like that in 2 Chron. 33. 6. Manasseh multiplied to doe that is did much evill with them or with these men Vers. 4. our captivitie that is the rest of the captives which remaine yet behind bring them also So captivitie i◠for captives Ezek. 11. 24 25. in the South that is in the dry ground for so the Hebrew word signifieth and so South lands were waterlesse Iudg. 1. 15. Here we may understand this shall be to us as rivers in the South The Chaldee paraphraseth as the land is turned when water-springs breake forth into it in time of drought Vers. 5. shall reape or let them reape as continuing the former prayer so after Vers. 6. He going goeth that is every sower fore-mentioned therefore the Greeke saith they did going goe which phrase meaneth a continuall and diligent going the sowing seed the seed to bee sowne Hebr. the drawing of the seed that is the seed of drawing or of sowing as this phrase meaneth Amos 9. 13. or the dray of seed that is the seed-basket Sometime drawing is purchasing as Iob 28. 18. which may also be minded here the purchased that is precious seed PSAL. CXXVII The vertue of Gods blessings in all estates 3 Good children are his gift A Song of degrees for Solomon IF Iehovah build not the house in vaine doe the builders thereof labour therein if Iehovah keepe not the citie in vaine doth the keeper wake It is vaine for you to rise up early to sit up late to eat the bread of sorrowes so he will give his beloved sleepe Loe sonnes are an heritage of Iehovah the fruit of the wombe his wages As arrowes in the hand of a mightie man so are sonnes of the youth O blessed is the man that hath filled his quiver with them they shall not be abashed when they shall speake with the enemies in the gate Annotations FOr Solomon as Psal. 72. 1. or of Solomon the citie in Chaldee the citie Ierusalem Vers. 2. to rise early or to be early in rising to be late in sitting eating c. of sorrowes that is gotten with much sorrow or paines as bread of wickednesse Prov. 4. 17. is that which is wickedly gotten or bread of sorrowes may meane course meat as bread of pleasures Dan. 10. 3. is dainty fine meat so by building keeping and blessing their labours without sorrow or surely he will give his beloved or dearling the Hebrew Iedid hath reference to Solomons name Iedid-jah 2 Sam. 12. 25. that is Beloved of Iah but the Greek turneth it plurally his beloved ones sleepe quiet rest without carke and sorrow Therefore also the Hebrew word Shena is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet dumbe letter otherwise than usuall to denote the more quietnesse Vers. 3. an heritage that is a reward or blessing given of the Lord so Iob 20. 29. Isa. 54. 17. Psal. 61. 6. wages or reward which sometime is of debt for service Num. 18. 31. Gen. 30. 28. sometime of favour Rom. 4. 4. as Gods rewards to his servants Gen. 15. 1. Isa. 62. 11. Vers. 4. sonnes of youth that is young men who area helpe to their parents against the enemie as arrowes in the battell Compare 1 Ioh. 2. 14. Prov. 20. 29. Vers. 5. his quiver with them that is his house full of children when they shall speake that is plead in judgement which was at the citie gates see the contrary Iob 5. 4. It may also be read but they shall subdue the enemies in the gate The Greek giveth the first interpretation The Chaldee saith when they contend with their adversaries in the gate of the judgement hall PSAL. CXXVIII The sundry blessings which follow them that feare God A Song of degrees O Happy is every one that feareth Iehovah that walketh in his wayes When thou shalt eat the labour of thy hands O happy thou and good shall it be unto thee Thy wife shall be as a fruitfull Vine by the sides of thine house thy sonnes as Olive plants round about thy Table Lo◠surely thus shall the man be blessed that feareth Iehovah Blesse thee will Iehovah out of Sion and see thou the good of Ierusalem all the dayes of thy life And see thou thy sonnes sonnes peace upon Israel Annotations O Happy or Blessed as Psal. 1. 1. Vers. 2. When thou or For surely thou shalt eat the labour that is things got with labour according to the Law Gen. 3. 19. and this is of Gods hand Eccle. 2. 24. the contrary whereof is a curse Deut. 28. 30 31 33. good profitable and pleasing as Deut. 23. 16. The Chaldee explaineth it Happy thou in this world and good shall it be unto thee in the world to come Vers. 3. fruitfull or fructifying see also this similitude Ezek. 19. 10. Gen. 49. 22. Olive plants alwayes greene Psal. 52. 10. and legitimate as the Olive admitteth no other graffe Vers. 5. will Iehovah or prayer-wise as the Greeke hath it Iehovah blesse thee see thou or thou shalt see that is enjoy looke the Notes on Psal. 27. 4. and 37. 3. the good that is the good things as the Greeke hath it see Psal. 65. 5. Vers. 6. thy sonnes sonnes or sonnes to or of thy sonnes See this fulfilled in Iob 42. 16. where Iob saw his sonnes and his sonnes sonnes even foure generations PSAL. CXXIX Many are the afflictions of Israel but God delivereth them 5 Their haters are cursed A Song of degrees OFten have they afflicted me from my youth may Israel now say Often have they afflicted me from my youth yet have they not prevailed against me The plowers plowed upon my backe they made long their furrow Iehovah just he hath cut asunder the cord of the wicked Let them be abashed and turned backe all that hate Sion Let them be as the grasse of the house tops which afore one pulleth it off is withered Wherewith he that moweth filleth not his hand or he that bindeth sheaves his bosome Neither doe they that passe by say The blessing of Iehovah be upon you we blesse you in the Name of Iehovah Annotations OFten or Much vehemently from my youth my first constitution in Aegypt Ezek. 23. 3. not prevailed in Chaldee they could not doe me evill Vers. 3. plowers that plow iniquitie Iob 4 8. the Greeke saith sinners furrow and furrowes that is every of them for the Hebrew hath both readings meaning their injuries or iniquitie as the Greeke turneth it Vers. 4. cord for cords or ropes one put for many see Psal. 8. 9. by cords meaning counsels and enterprises wherewith they drew the plough of their iniquitie Esai 5. 18. Vers. 5. Let them or They shall be abashed Vers. 6. pulleth it off or pulleth out namely the hooke to cut it The Chaldee explaines it which before it flourisheth an East wind commeth and bloweth on it and it withereth Vers. 7.
29. called partition because it was parted by the river Iordan from the land of Iudea And on those mountaines as by this Scripture appeareth Hartes and Roes used to runne from whom the similitude is taken CHAPTER III. VPon my bed in the nights I sought him whom my soule loveth I sought him but I found him not I will rise now and goe about in the citie in the streets and in the broad-places I will seeke him whom my soule loveth I sought him but I found him not The watchmen that goe-about in the Citie found mee Saw yee him whom my soule loveth It was but a little that I had passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the chamber of her that conceived mee I adjure you ô daughters of Ierusalem by the Roes or by the Hindes of the field if ye stir and if yee stirre-up the Love untill it please Who is this that commeth up out of the wildernesse like pillars of smoakperfumed with myrrh frankincense with all powder of the Merchant Behold his bed which is Solomons threescore mightie-ones are about it of the mighty ones of Israel They all hold the sword being expert in war every-man hath his sword upon his thigh because of feare in the nights King Solomon made him selfe a charret of the wood of Lebanon He made the pillars therof of silver the bottome thereof of gold the covering thereof of purple the midst thereof being paved with love of the daughters of Ierusalem Goe forth O ye daughters of Zion and see King Solomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnes of his heart CHAPTER III. VPon my bed I in the nights him sought Whom my soule loves I sought but found him not Now will I rise and 〈…〉 bout the citie goe Within the streets in places-broad also I will seeke him whom I doe love in minde I did him seeke but him I did not finde The watch that 'bout the Citie goe found me Whom my soule loves said I did ye him see It was but even a little that from them I passed had untill that I found him Whom my soule loveth hold on him I caught And would not let him goe till I him brought Into my mothers house and into the Chamber of her that hath conceived me O daughters of Ierusalem you by The Roes or by Hindes of the field doe I Adjure if that ye stirring-doe disease And if the Love ye stirre-up till it please Who is she this that maketh her egresse Like smoakie pillars from the wildernesse Perfum'd with myrrh and frankincense with all The merchants powder-aromaticall Behold his bed that which is Solomons About the same are threescore mighty-ones Of mighty ones of Israel which are They all doe hold the sword expert in war Ech man his sword upon his thigh he dights Because of fearfull-terrour in the nights A charret of the wood of Lebanon Make for himselfe did the King Salomon Of silver he did pillars of it frame Of gold he made the bottome of the same Of purple was the covering-above The middest of it being pav'd with love Of daughters of Ierusalem that be O Zions daughters get yee forth and see King Solomon with royall diademe Even that wherewith his mother crowned him The day wherein hee his espousals had And in the day wherein his heart was glad Annotations VPon my bed The Church now sheweth greater afflictions into which shee fell through want of feeling the presence and comforts of Christ. Whiles she thought her selfe sure of her Beloved and laid her downe as on the bed of ease supposing him to bee with her she misseth his company and seeking him by solitary meditation found him not Thus may wee understand this place comparing it with Chap. 5. vers 2. 3. c. The bed sometime signifieth tribulation as in Rev. 2. 22. which may be also implyed here that the Church sought and waited for the Lord in the way of his judgements as in Esay 26. 8. the nights the times of solitary earnest meditation as also of effliction are signified by the nights as in Ps 63. 7. and 119. 55. and 77. 3. 4. 7. c. So in Esay 26. 9. With my soul have I desired thee in the night yea with my Spirit within me will I seeke thee earely I sought by prayer study meditation upon repentance of sins negligences in faith of Gods promises c. See Matt. 7. 7. 8. Hoâ—ea 3. 5. and 5. 15. Ieremy 50. 4. 〈◊〉 2. 3. Deu◠〈◊〉 4. 29. my soule loveth Christ whom before shee called her Beloved is here the love of lier soule for by withdrawing the light of his face afflicting the conscience the love zeale and affections of the Christian heart are kindled and increased When he slew them thâ—n they sought him and returned sought God early c. Psal. 78. 34. 35. I found him not to weet presently till afterward v. 4. For neglect of taking hold on grace when it is offered or not keeping it when it is received God often withdraweth the light of his countenance to stirre up zeale and fervency in his children Prov. 1. 24. 28. Mic. 3. 4. Ier. 11. 10. 11. V. 2. I will rise now or Let me rise now This signifieth a stirring up of grace in her an increase of faith love zeale and fervency in spirit Neh. 2. 12. 18. Lam. 2. 19. Psal. 57. 6. Thus afflictions are profitable that we may learn Gods statutes Ps. 119. 17. goe about in the Citie a signe of earnest desire to obtaine that which one seeketh whether it be for evill as in Psal. 55. 11. and 59. 7. 15. or for good as in this place See also Esay 23. 16. By the Citie understand Ierusalem the holy citie where Christ dwelt amongst men and had seated his Temple and the practice of his ordinances wither all Israel repaired thrice every year which was a figure of the Church Eccl. 10. 15. Esa. 26. 1. So amongst the people of God in his word and ordinances she sought Christ for the comfort of her soule streets and broad places or narrow streets and broad streets for both words are used for streets of a city and the latter for such broad places as oftentimes people met together in as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. Iob â—9 7. So this nâ—teth an exquisite search as in another case it is said Run ye to and fro through the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment c Ier. 5. 1. And she therfore seeketh him in the streets because there wisdome uttereth her voice Pro. 1. 20. 22. there Christ teacheth Luk. â—3 â—6 yet now in them she cannot find him Vers. 3.
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
And I also Loe now I have taken away my divine-presence from mids of thee and how shall I returne And thou hast done evill workes and I have sanctified my feet from thy uncleannesse and how shall I defile them in the mids of thee by thy evill workes Vers. 4. put in Hebr. sent his hand or put it forth by the hole or from the hole to weet of the doore where he knocked which some understand to be a withdrawing of the hand as purposing to leave off his calling of her but the Greeke translateth by the hole and the putting forth of the hand usually meaneth the enterprising of a work rather then the leaving of it off as in Gen. 3. 22. and 22. 10. 12. and 48. 14. Exod. 3. 20. 1 Chron. 13. 9. and the effects following that her bowels were moved that she rose up c. seeme to confirme this And an hole is a meane either to looke in or to put in the hand or to make a wider entrance Ezek. 8. 7. 8. 9. The Spouse of Christ here signifieth that though the doore was shut against him that her Beloved could not enter and though his voice by the outward Ministery of his word could not cause her to ariâ—â— yet hee put forth his hand by the inward working of his Spirit and wrought more effectually in her For as the finger of God in Luke â—1 20. meaneth the Spirit of God Mat. 12. 28. so doth his hand Wherefore the disciples outwardly preaching the word it is said the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11 19. 21. my bowels made a troubled noise or my bowels sounded rumbled Hereby she signifieth her disquietnesse hearty sorrow and repentance for her Beloved who had suffered so many things for her sake whom she had so neglected and put from her when hee desired to come in So the Prophet to shew his sorrow for Moabs calamity saith My bowels shall sound or make-a-noise like an harpe for Moab Esay 16. 11. and for the Iewes another saith My bowels my bowels I am pained at my very heart my heart maketh-a-noise or a troubled sound I cannot hold my peace Iâ—r 4. 19. Yea God himselfe in commiseration of Ephraims misery saith My bowels sound or make-a-troubled noise for him I will surely have mercy on him saith the Lord Ier. 31. 20. So here the Spouse by the sounding of her bowels sheweth the griefe of her heart which is one and the chiefest of the bowels as is after noted on v. 14. Vers. 5. I rose up or I my selfe rose up Vnto her inward griefe she addeth outward acts of amendment fruits meet for repentance rising opening seeking calling for her Beloved now departed from her doore through her former negligence dropped myrrh that is oile of myrrh passing myrrh that is pure myrrh which is of bitter taste and sweet smelling savour or currant myrrh such as passeth from one to another vendible to merchants because it is good as passing money is currant money with Merchants Gen. 23. 16. Passing myrrh dropping from Christs lips Song 5. 13. signifieth the sweet odour of his doctrine so the like here dropping from the hands and fingers of his Spouse seeemeth to denote the sweet odour of her workes that her godly sorrow with faith and love unfaigned might bee acceptable to her beloved and of sweet smell in his nostrils In those countries women before they were brought to Kings were purified with oile of myrrh and sweet odours Esth. 2. 12. and the garments of Christs Spouse doe smell of Myrrh c. Psalme 45. 9 here her hands that is her actions are anointed with oile of myrrh that is the grace of Gods Spirit as the holy oile in the Sanctuarie figuring grace was made of pure myrrh and other chiefe spices Exod. 30. 23. c. Otherwise we may understand it of the grace of Christ which hee left behinde him as a sweet odour to allure her when he put in his hand at the hole of the doore which he perceived now when she was risen from her bed of carnall security handles of the locke these handles or hands of the locke were those that kept out Christ from entring which now she anointeth with oile of myrrh that her heart being ointed and suppled with grace all bars and lets being removed he might freely enter to reape the fruit of his owne grace in her Vers. 6. I opened or I my selfe opened this noteth a further degree of grace in her who after she had risen openeth the doore putting away all excuses delayes hinderances admitting the word and worke of Christ into her heart that the King of glory might come in withdrawne him-selfe or turned-away was passed-away This doubling of the complaint for his departure sheweth her passion and griefe in that she injoyed not his presence and favour as in time past But the narration telleth how even the righteous are for their sinnes recompenced in the earth and scarcely saved Prov. 11. 31. 1 Pet. 4. 18. if wee refuse the grace of God profered hee will hide his face from us Mich. 3. 4. Hos. 5. 15. my soule went forth or was gone departed that is failed fainted I was even a dead woman through feare and griefe for death is the departing of the soule from the body Genes 35. 18. and as the heart is said to goe-forth when men are astonished with feare or the like passions Gen. 42. 28. so here the soule is said to goe-forth for like cause because of his speech for his words which he had used when so lovingly he intreateth me in verse 2. The word spoken doth not alwaies presently take effect in the hearers but after when they fall into tentation the Spirit of God often bringeth things to their remembrance that they doe better understand and make use of that they heard Ioh. 14 26. Matth. 26. 75. he answered me not This is one of the greatest tentations that God seemeth not to heare the prayers of his people though they call day and night Psal. 22. 3. he shutteth out their prayer Lam. 3. 8. But here the spouse hath measure for measure because he called and she would not obey shee also calleth and hath no answer Howbeit his eare is not heavy that it cannot heare but as it is written Your iniquities have separated betweene you and your God and your sins have hid his face from you that hee will not heare Esa. 59. 1. 2. The Hebrewes in their Chaldee paraphrase apply the affliction here prophesied of to the sins and captivity of Israel mentioned in 1 Chro. 5. 25. 26. 2 King 17. 6. at what time though the Priests as they say offred oblations and burnt incense yet were they not accepted Vers. 7. The Watchmen or keepers that keepe watch and ward in the City by night meaning the officers of the Church see before on chap. 3. 3. found me By this it appeareth that she went not
heavens and let us make us a name lest we be scattered-abroad upon the face of all the earth And Iehovah came downe to see the Citie and the Tower which the sons of men builded And Iehovah sayd Behold the people is one and they have all one lip and this they begin to doe and now there will not bee cut-off from them any thing that they have imagined to doe Goe too Let us goe-downe and let us confound there their lip that they may not heare every-man his neighbours lip And Iehovah scattered-them-abroad from thence upon the face of all the earth and they left-off to build the City Therefore is the name of it called Babel because there Iehovah confounded the lip of all the earth and from thence Iehovah scattered-them-abroad upon the face of all the earth These are the generations of Sem Sem was a hundred yeeres old and hee begat Arphaxad two yeeres after the flood And Sem lived after hee begat Arphaxad five hundred yeeres and begat sonnes and daughters And Arphaxad lived five thirty yeres and he begat Salah And Arphaxad lived after he begat Salah foure hundred yeeres and three yeeres and begat sonnes and daughters And Salah lived thirty yeeres and he begat Heber And Salah lived after hee begat Heber foure hundred yeres and three yeres and begat sons and daughters And Heber lived foure and thirty yeres and he begat Phaleg And Heber lived after hee begat Phaleg foure hundred yeeres and thirty yeeres and begat sonnes and daughters And Phaleg lived thirty yeeres and hee begat Ragau. And Phaleg lived after he begat Ragau two hundred yeeres and nine yeeres and begat sons and daughters And Ragau lived two and thirty yeeres and he begat Saruch And Ragau lived after he begat Saruch two hundred yeeres and seven yeeres and begat sonnes and daughters And Saruch lived thirty yeeres and hee begat Nachor And Saruch lived after hee begat Nachor two hundred yeeres and begat sons and daughters And Nachor lived nine twenty yeeres and hee begat Tharah And Nachor lived after he begat Tharah an hundred yeeres and nineteene yeeres and begat sonnes and daughters And Tharah lived seventy yeeres and he begat Abram Nachor and Haran And these are the generations of Tharah Tharah begat Abram Nachor and Haran and Haran begat Lot And Haran died before the face of Tharah his father in the land of his nativity in Vr of the Chaldees And Abram and Nachor tooke them wives the name of Abrams wife was Sarai and the name of Nachors wife Milcah the daughter of Haran the father of Milcah and the father of Iscah And Sarai was barren shee had no child And Tharah tooke Abram his son and Lot the sonne of Haran his sonnes son and Sarai his daughter-in-law the wife of Abram his sonne and they went forth with them from Vr of the Chaldees to goe to the land of Canaan and they came unto Charran and dwelt there And the dayes of Tharah were two hundred yeeres and five yeeres and Tharah dyed in Charran Annotations THe earth that is the inhabitants of the earth all nations Such words easie to be understood are often wanting the Scripture it selfe sometime maketh them plaine as will God dwell on the earth 1 King 8. 27. that is with men on the earth 2 Chr. 6. 18. and all lands and their land Esay 37. 18. is expounded nations and their land 2 King 19. 17. all the earth sought to see Solomon 1 King 10. 24. that is all the Kings of the earth as is expressed 2 Chron. 9. 23. See Gen. 6. 11. and 27. 46. of one lip that is as Thargum Ierusalemy expoundeth it of one tongue or language The like is in vers 6. and 7. So lips are languages 1 Cor. 14. 21. one speech or the same words This speech was Hebrew which after the confusion remained in Hebers family as the names of men doe plainly confirme So the Ierusalemy Thargum here saith they spake in the holy tongue wherewith the world was created at the beginning And this Hebrew tongue Adam and all the Patriarchs spake and Moses and the Prophets wrote the oracles of God in it and it was used of all the world the space of seventeene hundred and fifty seven yeeres till Phaleg sonne of Heber was borne and Babel towre in building which was an hundred yeeres after the flood Gen. 10. 25. and 11. 9. After that it was in use among the Hebrews or Iewes called therefore the Iewes-language Esay 36. 11. untill they were caried captive into Babylon where the holy tongue ceased from common use among men and mixed Hebrew came in place So now of a long time none in the world speaketh naturally the language of Adam and of the old world but it is gotten with study and learning This great labour hath God laid on the sonnes of man Vers. 2. Shimar or Senaar which was also named Chaldea and as the Chaldee paraphrast translateth it Babylon the land of Nimrod see before Gen. 10. 10. Thargum Ierusalemy calleth it Pontus Vers. 3. Goe too or Come on Hebr. give a word of exhortation So vers 4. and 7. make or forme as brickes with a burning or to a burning that is thorowly or as the Greeke saith with fire Thus wanting stones they devised matter to make their cursed building slime a kind of naturall lime that was found there in pits and rivers which served for building as well or better then artificiall morter In Hebrew the words differ but little they had chemer naturall lime for chomer artificiall lime or morter So Gen. 14. 10. Compare herewith the heavenly Ierusalem whose wals are garnished with all precious stones Rev. 21. 19. 1 Pet. 2. 5 Vers. 4. the top Hebr. the head and here the word reach or the like is to be understood for so the Scripture oft speaketh with brevity as the ark under curtaines 1 Chron. 17. 1. that is remaining under curtaines 2 Sam. 7. 1. the men of war by night 2 King 25. 4. that is fled by night Ier. 52. 7. and many the like See Gen. 13. 9. and 23. 13. And by the head reaching to heaven is meant a very high towre as Deut. 1. 28. Mat. 11. 23. and Babylon afterwards used like proud speeches Esay 14. 13. 14. a name meaning a great name to bee renowmed and famous as where one Prophet saith I have made thee a name 1 Chron. 17. 8. another explaineth it a great name 2 Sam. 7. 9. See also 2 Sam. 8. 13. This word name is sometime put for God himselfe Lev. 24. 11. 16. whose name is a strong tower into which the righteous runneth and is set aloft Prov. 18. 10. and to walke in his name is to keepe his faith and true religion Mich. 4. 5. contrary to which some doe thinke this tower of Babel was builded as R. Menachem on this place citeth some that said Name here meaneth nothing but Idolatry And Thargum Ierusalemy expoundeth this building to be
1. The Chaldee paraphraseth from the foolish King Vers. 23. ascendeth that is commeth up unto thee it is so great as Iona. 1. 2. or it increaseth as the battle is said to ascend when it increased 1 Kin. 22. 35. PSAL. LXXV A confession to God and promise to judge uprightly 5 A rebuke of the proud by consideration of Gods providence To the Master of the Musicke Corrupt not a Psalme of Asaph a Song WE confesse to thee O God we confesse neere is thy name they tell thy wondrous works When I shal receive the appointment I will judge righteousnesses Dissolved is the earth and all the inhabitants thereof I have set sure the pillars therof Selah I said to the vain-glorious fools be not vain-gloriously foolish and to the wicked lift not up the horne Lift not up your horne to on high nor speake with a stiffe neck For not from the East or from the West neither from the desart commeth promotion But God is the judge he abaseth one and exalteth another For a cup is in the hand of Iehovah and the wine is red it is full of mixture and hee powreth out of the same but the dregs thereof wring out and drinke shall all the wicked of the earth And I will shew for ever will sing Psalme to the God of Iakob And will hew off all the hornes of the wicked the hornes of the just man shall be advanced Annotations COrrupt not or Destroy not see Psal. 57. 1. The Chaldee addeth in the time when David said destroy not the people of Asaph or to Asaph in Chaldee by the hand of Asaph see Psal. 50. 1. Vers. 2. and neere is to wit neere in our mouths and hearts to celebrate it Thus Gods word is said to be neere Rom. 10. 8. and thou art neere in their mouth Ier. 12. 2. In this sense the Greeke also explaineth it and wee will call on thy name they tell that is I and others with me so the Greeke saith I will tell Vers. 3. receive the appointment or take the appointed thing or time as the Chaldee translateth it that is the office appointed and promised They seeme to be the words of the Psalmist as appeareth more plainly by vers 10. and 11. in person of Christ to whom the kingdome of Israel was appointed in due time whom David was a figure of in taking and administring the kingdome when it was distracted with troubles See 2 Sam. 3. 17. 19. and 5. 1 2 3. righteousnesses that is most righteously Vers. 4. dissolved or melted that is faint with troubles feares c. as Ios. 2. 9. set sure or will fitly fasten artificially stablish as by line and measure that they fall not Pillars the mountaines which may also meane Governours for great personages are likened to Pillars Gal. 2 9. Vers. 5. the horne the signe of power and glorie Ps. 112. 9. and 89. 18. 25. Lu. 1. 69. In 1 Chr. 25. 5. mention is made of prophesies to lift up the horne Vers. 6. to on high that is aloft or against the high God with a stiffe necke like untamed oxen shaking off the yoke of obedience Or speake not a hard thing as Psal. 31. 19. with a necke stretched out that is arrogantly or with one necke that is with joynt force as heart in Psal. 83. 6. is for one heart Vers. 7. the desart that is the South or North for desarts were on both ends of the land of Canaan promotion or exaltation or as the Greeke translateth desart of the mountaines that is the mountainy desart meaning that preferment or deliverance comes not from any of the nations round about The Hebrew Harim is ambiguous signifying both exaltation and mountaines The Chaldee maketh this paraphrase For there is none besides me from East to West from the North the place of the desart or from the South the place of the mountaines Ver. 8. abaseth one Hebr. this man another Hebr. this man It may also be read He this God abaseth and he advanceth Vers. 9. a cup to measure out afflictions as Psa. 11. 6. a similitude often used see Hab. 2. 16. Ezr. 23. 31 32. Ier. 25. 28. The Chaldee saith a cup of curse wine that is wrath or indignation as is expressed Ier. 25. 15. Iob 21. 20. Revel 14. 10. red or thicke troubled muddie noting fierce indignation The Greeke turneth it acratou more meaning strong wine not allaied So in Revel 14. 10. where mere or pure wine meaneth great afflictions The Greeke there is taken frō this Psalme of mixture that is of liquor mixed ready to be drunke as wisdome is said to have mixed her wine Prov. 9 2. that is tempered it ready So Rev. 14 10. The Chaldee addeth mixture of bitternesse he powreth out to wit unto his owne people afflicting them as is expressed Ier. 25. 17 18 28 29. the dregs the most grievous afflictions as Esai 51. 17. 22. wring out or sucke up that is feele and be affected with it So Ezek. 23. 34. Esa. 51. 17. Vers. 10. will shew to wit this worke of God his mercy and judgement The Chaldee explaineth it will shew thy miracles hornes of the wicked their power dominion and pride whereby they afflict and scatter Gods people Ier. 48. 25. Lam. 2. 3. Zach. 1. 21. Rev. 17. 12 13. as by hornes of the just man is meant his power dominion glory Psal. 132. 17. and 92. 11. and 148. 14. 1 Sam. 2. 10. So the Chaldee openeth it And I will humble all kingdomes the high strength of the wicked PSAL. LXXVI A declaration of Gods majestie in the Church against her enemies 12 An exhortation to serve him reverently To the Master of the Musicke on Neginoth a Psalme of Asaph a Song GOd is knowne in Iudah his name is great in Israel And in Shalem is his tabernacle his dwelling in Sion There brake hee the burning arrowes of the bow the shield the sword the war Selah Bright wondrous excellent art thou more than the mountains of prey The mighty of heart have yeelded themselves to the spoile they have slumbred their sleep none of the men of power have found their hands At thy rebuke O God of Iakob both chariot and horse hath beene cast asleepe Thou thou art fearefull and who shall stand before thee when thou art angry From the heavens thou causedst judgement to be heard the earth feared was still When God arose to judgement to save all the meeke of the earth Selah Surely the wrathfull heat of men shall confesse thee the remnant of the wrathfull heats thou wilt gird Vow ye and pay to Iehovah your God all they that be round about him let them bring a present to the FEAR To him that gathereth as grapes the spirit of the Governours that is fearefull to the Kings of the earth Annotations ON Neginoth or with stringed instruments see Psal. 4. 1. of Asaph or to Asaph see Psal. 50. 1. Vers. 3. Shalem or Salem the City of
Melchisedek Gen. 14. 18. afterwards called Ierusalem whereof see the notes on Psal. 51. 20. The Greeke translateth it in Peace which is the interpretation of the name Salem as the Apostle sheweth Heb. 7. 2. The Chaldee paraphrase saith Ierusalem his tabernacle or tent pavilion which is both a meane dwelling and a moveable Lev. 13. 42 43. Heb. 11. 9 10. For both Moses Tabernacle and Solomons Temple were meane cottages in respect of Gods glory 1 King 8. 27. Vers. 4. burning arrowes or fiery darts as the Apostle calleth the tentations of that wicked one Ephes. 6. 16. The Hebrew Riâ—â—phei is properly burning coles Song 8. 6. figuratively here the glistering brasse-beaded arrowes elsewhere the fiery thunder bolts Psal. 78. 48. and burning plague Deut. 32. 24. Habak 3. 5. likened to arrowes Ps. 91. 5. Here it may leade us to minde this Psalme to celebrate the victories against Satan figured by the vanquishing of the Assyrians and other enemies 2 King 19. 35. The Chaldee explaineth it thus When the house of Israel did his will he placed his divine majesty among them there brake hee the arrowes and bowes of people that warred shield and sword and battle-ray destroyed he for ever and the warre that is the army of warriers the battle-array See Psal. 27. 3. And thus Shalem or Peace is maintained by breaking all warlike instruments as Esa. 2. 4. Vers. 5. Bright made light that is Glorious speaking to God as vers 7. wondrous excellent magnificent see Psal. 8. 2. mounts of prey the mountaines of the Lions and Leopards Song 4. 8. meaning the kingdomes of this world which make prey and spoile one of another like wilde beasts Dan. 7. 4. 5 6 7. whom the Lambe on mount Sion excelleth in power and glory Revel 14. 1. and 17. 14. Or from the mounts of prey that is when thou commest from conquering the enemies which lie in the mountaines to make prey of thy people V. 6. mighty of heart or stout stubborn-hearted a title of the wicked that are farre from justice E 〈…〉 46. 12. called here in Greek unwise in heart their sleepe their eternall sleepe Ier. 51. 39 57. the slâ—â—pe of death Psa. 13. 4. So in the next verse none of Hebr. all or any have not found that is none found So 1 Ioh. 3. 15. every man-slayer hath not that is none hath life See also Psa. 143. 2. men of power able men for strength courage and riches in which last sense the Greeke taketh it here these did not resist or could not as Psal. 77. 5. They were not able as the Chaldee saith to take their weapons in their hands Vers. 7. thy rebuke that is punishment destruction see Ps. 9. 6. chariot that is Princes and Captaines riding on chariots horses on which they were wont of old to fight Iudg. 4. 3. 1 King 22. 31. 34. These all by Gods rebuke have beene slaine as in the campe of Asshur 2 King 19. 35. and the host of Antichrist Rev. 19. 18 21. Vers. 8. when thou art angry Hebr. from then that is from the time of thine anger after thine anger is once kindled Vers. 9. the earth or the land which the Chaldee understandeth thus the land of the heathens feared the land of Israel was quiet V. 11. shall confesse thee that is shall turne to thy praise when thy people are delivered from the rage of their foes the remnant or the reâ—â—under that is thy people which remaine and perish not in the rages of the wicked thou wilt gird to wit with joyfulnesse that they shall sing praise to thee as the Greek explaineth it shall keepe a feast to thee As in Ioel 1. 13. Gird ye there is understood with sorrow or sackcloth so here seemeth to be understood joy or gladnesse wherewith persons or things are said to be girded Ps. 30. 12. and 65. 13. or thou wilt gird with strength as Ps. 18. 40. Or if we referre it to the hot rage of the wicked the residue thereof thou wilt gird that is binde or restraine from attempting further evill Vers. 12. Vow ye men in danger or deliuered from it were wont to make vowes unto God Genes 28. 20. Iona 1. 16. Psal. 66. 13 14. round about him a description of his people as the twelve tribes pitched round about the Tabernacle Numb 2. 2. and the foure and twenty Elders were round about Gods throne Revel 4. 4. So the Chaldee expoundeth it ye that dwell about his Sanctuary to the feare that is the most fearefull God called Feare or Terrour for more reverence and excellency unto whom all feare is due as Isai. 8. 12. 13. Malach. 1. 6. So Iakob called God the Feare of his father Isaak Genes 31. 53. And this was performed when after Asshurs overthrow many brought offerings to the Lord 2 Chron. 32. 21 23. Vers. 13. To him that gathereth so the Greeke to him that taketh away or wee may reade Hee gathereth or Cutteth off as in vintage a similitude from grape-gatherers which cut off the clusters of the vines applied here to the cutting off the lives of men The like is in Rev. 14. 18 19 20. also in Iudg. 20. 45. The Chaldee explaineth it To him that represseth the pride of the spirit of governours God to be feared above all Kings of the earth ... Governours or Princes Captaines that leade and goe before the people So Gods Angell destroied all the valiant men and Princes and Captaines in the Campe of the King of Asshur 2 Chro. 32. 21. PSAL. LXXVII The Psalmist sheweth what fierce combat hee had with diffidence 11 The victory which he had by consideration of Gods great and gracious workes done of old To the Master of the Musicke to Ieduthun a Psalme of Asaph MY voice was to God and I cried out my voice was to God and he gave eare unto mee In day of my distresse I sought the Lord my hand by night reached out and ceased not my soule refused to be comforted I remembred God and made a troubled noise I meditated and my spirit was overwhelmed Selah Thou heldest the watches of mine eies I was stricken amazed and could not speake I recounted the daies of antiquity the yeeres of ancient times I remembred my melody in the night with my heart I meditated and my spirit searched diligently Will the Lord cast off to eternities and not adde favourably to accept any more Is his mercy ceased to perpetuity is his word ended to generation and generation Hath God forgotten to be gracious hath he shut up in anger his tender mercy Selah And I said doth this make me sicke the change of the right hand of the most high I will record the actions of Iah surely I will remember thy miracle from antiquity And I will meditate of all thy worke and will discourse of thy practises O God thy way is in the sanctuary who is so great a God as God Thou art the God that doest a marvellous worke thou hast