words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
tabernacle Num 2. so the hand of God for the increase and diminishing of their campes may be seene thus In the first and chiefest quarter Eastward were IVDAH Issachar and Zabulon all increased Iudah was the father and figure of Christ under whose standard all that camp march are blessed In the second quarter Southward were REVBEN Simeon and Gad who were all diminished as Reuben for his sin lost his honor and birthright 1 Chro. 5. 1. so his sons rebelled Num. 16. and Simeon sinned with an high hand Num. 25. In the third quarter Westward were EPHRAIM Manasseh and Benjamin of whom the first was diminished the other two increased In the fourth quarter Northward were DAN Aser and Naphtali of whom the two former were multiplied the third and last diminished Concerning the families of the tribes excepting Levi they are 57 in all For here are families 1 Of Manasseh 8. 2 Of Benjamin 7. 3 Of Gad 7. 4 Of Simeon 5. 5 Of Iudah 5. 6 Of Aser 5. 7 Of Reuben 4. 8 Of Issachar 4. 9 Of Ephraim 4. 10 Of Naphtali 4. 11 Of Zabulon 3. 12 Of Dan 1. The sum of all the families is 57 to whom if we adde the twelve tribes and Iakob himselfe the father of them all the whole number is Seventie w ch was the number of the soules of Iakobs house that went into Egypt Gen. 46. 27. But comparing these now with the heads of families named in Gen. 46. we shall see five families rooted out one of Simeon Leahs son one of Aser the son of Leahs handmaid and three of Benjamin Rachels son whose ten families are decayed unto seven In these numbers increase and decrease of the tribes and families of Israel we may behold that w ch lob saith of Gods works Who knoweth not in all these that the hand of the Lord hath wrought this in whose hand is the soule of every living thing and the breath of all flesh of man Behold he breaketh downe and it cannot be built againe he shutteth up a man and there can be no opening He increaseth the nations and destroyeth them he enlargeth the nations and straitneth them Iob 12. 9 10. 14. 23. Vers. 53. Unto these the land shall be divided So the naturall sons of Israel onely had inheritance but under the Gospell it is prophesied that the strangers also should have inheritance among the tribes Ezek. 47. 22 23. By this also it appeareth that the tribes diminished had a double punishment losse of men and a lesser inheritance in the holy land both which are opposed to the covenant and promise made to their fathers w ch stood on these two branches multitude of children and inheritance of the land Gen. 12. 2. 7. and 13. 15 16. and 15. 5. 8. 18. and 17. 2. 6. 8. and 22. 17. and 26. 3 4. and 28. 13 14. and 35. 11 12. Sol. larchi here saith To these and not to them that are lesse than twentie yeares old although they came to full twentie before the division of the land For loe the land was seven yeares in conquering c. yet none had portion in the land but these six hundred thousand one thousand and if one of them had six sons they received but their fathers portion onely But Chazkuni referreth it to the families saying To these the 57 families reckoned here shall the land be divided for inheritance by the number of names 57 portions according to the 57 heads of families So it is written in Num. 33. 54. Ye shall divide the land by lot for an inheritance among your families This figured that onely such shall have their part in the kingdome of heaven as are chosen and called of God and have their names written in the lambs booke of life Rom. 8. 28 29 30. 1 Pet. 1. 2 3 4. 5. Rev. 21. 27. Vers. 54. To the many To the tribe and familie w ch hath many persons in it Thou shalt give them the more Hebr. thou shalt multiply his inheritance So the portions were not all equall in quantitie but proportioned to the multitude of men in the tribes and families To the tribes which had the greater multitudes they gave the greater portion though the portions were not equall for lo every tribe had his portion according to his multitude saith Sol. Iarchi on Num. 26. Hereupon the sons of Ioseph complained of their small portion in respect of their great multitude Ios. 17. 14. Vers. 55. by lot Although Eleazar the high Priest Iosua the governour and 12 princes of the tribes appointed of God Num. 34. 17 18. c. were to divide the land yet to cut off contention and to shew the providence disposition of God according to the purpose of his will hee commandeth lots to be cast for The lot causeth contention to cease and parteth betweene the mightie Prov. 18. 18. and The lot is cast into the lap but the Whole disposing thereof is of the LORD Pro. 16. 33. And the Hebrew Doctors say The portions were not made but by lot and the lot was by the mouth of the holy Ghost Sol. Iarchi on Num. 26. The manner of doing it was thus First the land was by men divided into parts according to the number of the tribes as Iosua sent men to divide the land which remained into seven parts and to describe it according to the inheritance of them and so to bring the description unto him that he might cast lots for them before the Lord. And they described it by cities into seven parts in a booke and brought it to Iosua who cast lots for them in Shiloh before the Lord and so every tribe received as their lot came up according to their families Ios. 18. 4. 11. c. Moreover in the Hebrew records it is said that it was not divided but by Vrim and Thummim which was the oracle of God in the brest-plate of the high Priest Exo. 28. Num. 27. 21. as it is said in Num. 26. 56. According to or At the mouth of the lot When Eleazar was cloathed with Vrim and Thummim Iosua and all Israel stood before him there was a Kalphi a vessell whereinto the lots were put whereof see the Annotations on Lev. 16. 8. of the Tribes names and a Kalphi of the names of the limits or bounds of the countries set before him and hee being directed by the holy Ghost said Naphtali commeth up the limit Genasareth commeth up he tooke out of the Kalphi of the tribes and Naphtali came up in his hand out of the Kalphi of the limits and the limit Genasareth came up in his hand And so for every tribe Talmud Bab. in Baba bathra c. 8. in Gemara and Sol. Iarchi on Num. 26. But observe that the land within lordan was divided onely to nine tribes and an halfe because two tribes an halfe had their portion on the outside of Iordan Num. 34. 13. 14 15. By reason of this dividing the land by lot the Scripture calleth
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
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of Zibeō the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
is no where found but in this place mules elsewhere are called Peradim 1 King 10. 25. 2 King 5. 17. It is therefore doubted what Iemim here meaneth And the Greek leaveth it untranslated Iamein as not knowing what it should be The Chaldee turneth it Gibbaraja that is Mighties or Giants as the word is used Gen. 6. 4. Others because Iemim hath affinity with Iam the Sea and majim waters translate it hot-waters or bathes which Anah should find in the desert But because it is knowne that mules are ingendred of the mixture of horses and asses or of he-asses and mares as Pliny sheweth in Histor. b. 8. ch 44. translated commonly therefore in Greeke hemionous that is half-asses 1 King 10. 25. c. and mules of themselues are barren and doe not encrease as the Philosopher noteth Arist. de Animal l. 15. it is likely they were not created at the first of God because he gaue all such creatures this blessing to be fruitfull and to multiply Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man who feeding his fathers asses caused them to ingender with another kind as horses which was both against nature as first God set every thing according to his kind Gen. 1. 24. and 6. 19. 20. and against the plaine law which he after gave unto Israel Levit. 19. 19. thou shalt not let thy cattell engender with a diverse kind And the name Iemim first given them by Anah might be changed into Peradim which hath the signification of Parted or Separated as differing from all other beasts Vers. 26. Dishan called Dishon vers 21. and 1 Chron 1. 41. in Greek Deson Chemdan called also Chamram 1 Chron. 1. 41. d changed into r as is often see Gen. 10. 3. In Greeke Amada and Amadam 1. Chron. 1. 41. Cerán pronounced Keran or Cran in Greeke Charran Vers. 27. Akan called Iakan 1 Chron. 1. 42. in Greeke here Oukam and in 1 Chron. 1. 42. Ilakan Vers. 28. Aran. Thus have wee here of Seir seven sons and a daughter and againe of those seven nineteene sons and a daughter All which for Esaus sake are registred in the book of God Vers. 29. Chorites Hebr. Chorite singular for plurall as vers 21. see Gen. 10. 16. The Greek keepeth the singular Chorri Vers. 30. their Dukes that is their kingdomes as the Greek translateth it For these 7 sons of Seir had their Dukedomes at one time in severall places and did not one succeed another as the Kings that follow So King in Esay 23. 15. is used for the Kingdome of Babylon and foure Kings in Dan. 7. 17. are foure kingdomes as the Holy Ghost there expoundeth it in vers 23. the fourth beast shall bee the fourth kingdome and the throne of the Kings 2 King 11. 19. is by another Prophet called the throne of the kingdome 2 Chron. 23. 20. Vers. 31. of the sonnes or to that is over or among the sonnes of Israel the Greek saith in Israel that is before Moses time for he was King in Ieshurun Deut. 33. 5. Thus Esau after his Dukes had of his posterity 8 Kings which successively ruled their people whiles Israel was in affliction in Aegypt Exod. 1. c. Vers. 32. Bela in Greek Balak and in 1 Chron. 1. 43. in stead of Beor the Greeke hath Sepphor according to the name of the King of Moab in Numb 22. 2. Vers. 33. Bozrah a chiefe Citie in the land of Edom Esay 34. 6. and 63. 1. in Greek called Bosora Vers. 34. of Temani that is of the Temanites which had the name of Duke Teman Esaus Nephew verse 15. Of this land was Eliphaz Iobs friend Iob 2. 11. By interpretation Teman signifieth the South and so the Chaldee here taketh it The Gr. translateth Asom of the land of Thaimanon Vers. 35. Bedad in Greeke here Barad but in 1 Chron. 1. 46. Badad smote that is killed as the Chaldee and Greeke explaine see Gen. 14. 17. field that is country see Gen. 14. 7. Avith called Ajith 1 Chron. 1. 46. in Greeke here Gethaim but in 1 Chron. 1. 46. Ebith Vers. 36. Samlah in Greeke Samada of Massekka in 1 Chr 1. 47. Samaa of Meserika Vers. 37. Rechoboth a City built by Nimrod Gen. 10. 11. in Greeke Robooth It was by the River Euphrates as the Chaldee expoundeth it Vers. 38. Baal-chanan the same name by transplacing the parts of it is Hannibal Channibaal of which name were sundry Captaines afterward as in the story of the Carthaginean wars The Greek saith here Ballaenon in 1 Chron. 1. 49. Balenon son of Achobor Vers. 39. Hadar called Hadad 1 Chron. 1. 50. The Greeke is Arad son of Barad Pau called also Pai 1. Chron. 1. 50. in Greeke Phogor but in 1. Chron. 1. 50. Phaoul In that these Kings were of so sundry Cities it appeareth their Kingdomes came not by inheritance but either by election of the people or gotten by conquest according to the Oracle by thy sword shalt thou live Gen. 27. 40. daughter of Me-zahab by daughter some understand neece others take Mezahab for the name of a City Medava named of golden waters which the word signifieth a daughter or inhabitant whereof she was The Greek here translateth Son of Maizook in 1 Chron. 1. daughter in Chaldee daughter of the Gold-melter or Gold smith In 1 Chron. 1. 51. there is added the death of this Hadar here omitted as And Hadad dyed Vers. 40. the Dukes after eight Kings it seemeth the forme of government was againe changed among the Edomites though it is uncertaine when it was At Israels comming out of Aegypt they mention the Dukes of Edom Ex. 15. 15. and as they passed through the wildernesse they sent to the King of Edom Num. 20. 14. and here it was said these 8 Kings reigned in Edom before any king reigned in Israel v. 31. It is likely therfore that upon the unkind dealing of that King of Edom w ch seemeth to be Hadar who denyed to let Israel pass through their Land the Lord removed the dignity of Kings from that common-wealth and let it bee ruled by Dukes againe whereof eleven are here by name rehearsed families the Greeke saith in their tribes Timna in Greek Thamna and Thaiman in 1 Chron. 1. 51. Alva called Alja 1 Chron. 1. 51. in Greeke Gola and there Aloua Ietheth in Greeke Iethar Vers. 41. Aholibamah the Greek writeth these names here Olibemas Helas Phinon in 1 Chr. 1. 52. Elibama Hela Phinon Vers. 42. Mibzar in Greeke Mazar Vers. 43. Iram in Greek here Zaphoei but in 1 Chron. 1. 54. Areraman habitations which the Greeke translateth aedifices that is builded habitations possession or firme-hold whereas Iakob and his children dwelt in the land of their peregrination or sojournings vers 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world and after doing good unto Israel Deut. 2. 5. c. See also Gen. 25.
translations make it here a word of intreating Wee pray So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you that is bee of good comfort or ye are in safety Peace is here opposed to seare so in Iob 21. 9. Vers. 25. against or untill Ioseph come eate bread the Greeke explaineth it dine there Vers. 26. the present Gr. the gifts which they had in their hands which being also from their father now the sunne and eleven starres doe obeysance to Ioseph as he dreamed Gen. 37. 10. Vers. 27. of their peace that is of their welfare how they did as the Greeke translateth how doe yee So after is your father in health See Gen. 37. 14. and 41. 16. Vers. 30. made-hast Gr. was troubled did yerne or did burne were kindled with naturall affection The Greeke and Chaldee expresse it by being turned The like is in 1 King 3. 26. Vers. 32. an abhomination The Greeke explaineth the cause for that every feeder of sheepe was an abhomination to the Egyptians and Moses telleth the same Gen. 46. 34. The Chaldee more plainely saith because the Hebrewes eat the cattell which the Egyptians worship Compare this exposition with Exod. 8. 26. Vers. 33. yongest Hebr. least according to his littlenesse meaning of age not of stature at or looking upon his neighbour Vers. 34. unto them understand and sent unto them five times or five parts Hebr. five hands which the Greeke expoundeth five fold the Chaldee five parts or portions so Gen. 47. 24. largely-dranke or drunke themselves-merry were drunken which word is used for large drinking unto mirth but with sobriety Hag. 1. 6. Ioh. 2. 10. CHAP. XLIV 1. Ioseph sending his brethren away with corne causeth his cup to be put in Benjamins sacke 4 Hee sendeth after them complaining of injurie 11 Search is made and the cup found 13 They are brought backe and submit themselves to servitude 17. Ioseph would retaine Benjamin onely 18 Iudahs humble supplication to Ioseph wherein after relation of things that had passed he offred himselfe bond-man in Benjamins stead in commiseration of his aged father ANd hee commanded him that was over his house saying fill the mens bagges with food so much as they can carie and put every mans money in his bagges mouth And my cup the silver cup put in the bags mouth of the youngest and his corne money and he did according to the word of Ioseph which he hath spoken The morning was light and the men were sent away they and their asses They were gone out of the citie not gone farre and Ioseph said to him that was over his house rise-up follow after the men and overtake them and say unto them wherfore have ye rewarded evill for good Is not this it in which my Lord drinketh and he would searching search diligently for it yee have done evill in that yee have done And hee overtooke them and hee spake unto them these same words And they said unto him wherefore speaketh my Lord such words Farre be it from thy servants to doe such a thing Behold the money which we found in our bagges mouth we brought againe unto thee out of the land of Canaan and how should wee steale out of thy Lords house silver or gold With whom soever of thy servants it be found both let him dye and we also will be to my Lord for servants And he said now also according to your words so let it be hee with whom it is found shall be my servant and you shall be blamelesse And they hastened and tooke-downe every man his bagge to the ground and they opened every man his bagge And he searched he began with the eldest and ended with the yongest and the cup was found in Benjamins bagge And they rent their garments and laded every man his asse and returned to the citie And Iudah and his brethren came to Iosephs house and he was yet there and they fell before him on the ground And Ioseph said unto them what deed is this that ye have done knew ye not that such a man as I could searching search-diligently And Iudah said what shall we say unto my Lord what shall we speake and how shall wee justifie our selves God hath found out the iniquity of thy servants behold wee are my Lords servants both we and hee in whose hand the cup is found And he said farre be it from me to doe this the man in whose hand the cup is found hee shall be my servant and you get ye up in peace unto your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudah came-neere unto him and said O my Lord let thy servant I pray thee speak a word in the eares of my Lord and let not thy anger be kindled against thy servant for thou art even as Pharaoh My Lord asked his servants saying have yee a father or a brother And wee said unto my Lord wee have a father an old-man and a childe of his old-age the yongest and his brother is dead and he himselfe alone is left of his mother and his father loveth him And thou saydst unto thy servants bring him downe unto me that I may set mine eye upon him And wee said unto my Lord the yong-man cannot leave his father and if hee should leave his father then hee would dye And thou saydst unto thy servants if your yongest brother come not downe with you ye shall no more see my face And it was when wee came-up unto thy servant my father then wee told him the words of my Lord. And our father said Returne buy for us a little food And we said we cannot goe-downe if our yongest brother be with us then will we goe-downe for wee cannot see the mans face and our yongest brother not bee with us And thy servant my father said unto us you doe know that my wife bare unto mee two And the one went-out from me and I said surely hee is torne is torne-in-pieces and I saw him not since And if ye take this also from my face and mischiefe befall him then shall ye bring downe my gray-haires with evill unto hell And now when I come to thy servant my father and the yong-man he be not with us and his soule is bound-up in his soule Then will it be when hee seeth that the yong-man is not that he will dye and thy servants shall bring-downe the gray-haires of thy servant our father with sorrow unto hell For thy servant became surety for the yong-man unto my father saying if I bring him not unto thee then will I bee a sinner unto my father all daies And now I pray thee let thy servant abide in stead of the yong-man a servant to my Lord and let the yong-man goe-up with his brethren For how shall I goe-up to my father and the yong-man bee not with me lest I see the evill that shall finde my father Annotations OVer his house that is his steward see Gen. 43. 16. 19.
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
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
he change shall be holy Hebrew so all be holinesse that is both of them shall be the Lords and neither of them his that through cove 〈…〉 leightnesse or for any other respect changeth an hallowed thing By the Hebrew canons some changes stood in force and of some there was a nullity He that changeth his oblation for a beast which is not his owne it is no change for no man can sanctifie a thing which is not his owne Priests make no change of a Syn-offring or of a Trespass-offring sor although they be theirs yet have they no due unto them whiles they are alive for they have no right to the flesh till the blood be sprinkled Neither doe the Priests make charge of the firstling for though if be his due whiles it is alive 〈◊〉 it is not his due from the beginning for the beginning of it is in the house of Israel But the owners that change the firstling all the while it is in their house they make a change And so a Priest that changeth a Firstling which is borne of his owne not a Firstling which he hath received of an Israelite that is a change The high Priests ram Lev. 16. maketh a change but his bullocke maketh no change though it be one of his owne because his brethren the Priests have their atonement by it and so are as partners in it Fowles and Meat-offrings make no change for the law speaketh but of beasts Hee that sanctifieth a beast that hath a fixed blemish it maketh no change but he that sanctifieth a beast that hath a transitorie blemish or sanctifieth a perfect beast and afterward a fixed blemish commeth upon it this maketh a change Whether a man change a perfect beast for a blemished or a blemished for a perfect or change in Oxe for a sheepe or a sheepe for an Oxe or a sheepe for a goat or goat for sheepe or males for females or females for males or change one for an hundred or an hundred for one either at once or one after another this is a change and he is to be beaten according to the number of beasts which he hath changed Change is when the owner of an oblation saith of a beast of the common beasts which are his This shall be for that or This shall be the exchange of that This shall be for that Sin-offring or for that Burnt-offring having thus said it is a change The Law for the offring of exchanges is thus The exchange of a Burnt-offring shall be offered for a burnt-offring and if the exchange of it be a female it shall feed till some blemish fall on it then it is sold and a burnt-offring is brought with the price of it The exchange of a Sin-offring is to dye of a Trespass-offring is to feed till it be blemished and the price they make a voluntary-offring The exchange of Peace-of-frings is as the Peace-offrings in all respects c. The exchange of the Firstling is the Priests and the exchange of the tithe beast is the owners c. Maimony in Temurah ch 1. sect 3 9. 14. and ch 2. sect 1. and ch 3. 1. c. Vers. 11 uncleane beast This may be taken generally for all uncleane beasts which men did vow except the dogge the price whereof might not bee brought into the house of the Lord for any vow Deut. 23. 18. But the Hebrewes understand it also of oxen sheepe or goats upon which are blemishes whereby they are become uncleane for the altas He that sanctifieth a perfect beast for the altar and there fall a blemish upon it whereby it is disalled lot this is estimated and redeemed And of this it is said in Lev. 27. 11. AND IF ANY VNCLEANE BEAST c. and he is to bring with the price thereof another oblation like it Maim in Erachin ch 5. s. 11. But that other uncleane beasts might be sanctified also they grant Ibidem s. 17. present the beast or make it stand as vers 8. Whosoever sanctifieth a beast either cleane or uncleane either of the holy things for Gods house or holy for the altar whereupon a blemish is f 〈…〉 or which is perfect and meet to bee offred it is necessary that it be presented in the Iudgement hall Lev. 27. 11. Therefore â—f the beast dye before it bee estimated and redeemed they redeeme it not after it is dead but doe bury it But if hee sanctifie a staine or a dead beast for the reparation of the sanctuary loâ— that is redeemed as other moveable goods Maimony in Erachin ch 5. sect 12. Vers. 12. thy estimation ô Priest The Greeke here changeth the person saying As the Priest valueth it likewise the Chaldee According to the estimation of the Priest This rate or value which the Priest set was as Sol. Iarchi here noteth for any other man that would come to buy it But if the owner would redeeme it the scripture layeth more upon him to adde the fift part and so for him that sanctifieth his house or his field or that would redeeme his second â—ithe the owners are to adde aâ—â—ist part but not any other man Vers. 13. If redeeming he will redeeme it that is will at all redeeme it as repenting of his vow which he hath made and will not have the beast sold that the price thereof may be given to the Lord but reserve it for his own use the fift part and the fift part which is added loe it is as the holy thing it selfe and there is one law for them both Maimony in Erachin chap. 7 sect 〈◊〉 For abusing or pâ—rioyning holy things the Law otherwhere commandeth a fift part to bee added besides the principall as a mulct upon the offender for his fault Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes when hee that voweth will not stand to his promise the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde that 〈◊〉 might learne to be faithfull and stable minded in all things pertaining unto him and his service though they proceeded at first from their owne voluntarie will unto thy estimation unto the value which thou the Priest hast set the beast aâ—â— by the estimation or unto the money which thou hast valued it at as in v. 15. 19. So the owner was to give so much as any other man and a fift part more V. 14. his house and so by proportion any other of his moveable goods He that sanctifieth his house or his uncleane beast or any other of his moveables they are to be valued according to that they are worth be they good or bad and if he that sanctified them he or his wife or his heyre will redeme them hee is to adde a fift part c. whether it be an house in a walled citie or an house in a village it may be redeemed alwayes Maimony in Erachin c. 5. s. 3. To sanctifie an house was by vow as if a man said This
that woman shall beare her iniquitie Annotations COmmand After that God had set his church and ministery in order he next giveth lawes for the puritie and holinesse of his church in that order by removing all sinne and uncleannesse from among them and after by appointing the exercises of godlinesse Of this he saith Command whereby the weight of the things here spoken of is signified that they send away or as the Greeke translateth and let them send away that is put out of the campe and there were three Campes the Sanctuary called the Campe or tents of the LORD 2 Chron. 31. 2. the Campe of the Levites Num. 3. and the Campe of Israel the twelve tribes Num. 2. See the annotations on Exod. 40. 33. And as the uncleane were to be put out of the Campe pitching about the Sanctuary so out of he campe which went to warre against their enemies Dâ—â—s 23. 10 11. The Campe of the Lords Sanctuary was most holy none which was unâ—leane in any thing might enter in 2 Chron. 23. 19. Leper who was defiled and uncleane all the dayes that the plague was upon him and was to dwell alone without the campe Lev. 13. 46. see the annotations there an issue the Law of their uncleannesse is given in Levit. 15. a soule that is a dead soule as Num. 6. 6. meaning a body the Chaldee here translateth by the bones of the soule of a man taking the soule for a dead carkasse as in Levit. 21. 1. there the Chaldee hath the dead Who so touched any dead man was uncleane seven dayes Num. 19. 11 c. whereas for touching other dead creatures they were uncleane but unâ—â—ll evening Lev. 11. 24. 39 40. These legall pollutions figured our pollution by sinne of all sorts as in their places is shewed and the removing of such out of the Lords campe figured the removall of unrepentant sinners out of the church into which any thing that defileth may in no wise enter Rev. 21. 27. the uncleane may not come into it Esai 52. 1. Vers. 3. male and female Hebr. From male unto female whereby he meaneth both sorts and as Chazkuni here observeth he saith not man and woman to teach that in case of uncleannesse the great and the small are alike Vpon this Law Marie the sister of Moses Aaron being striken with leprosie was put out of the Campe Num. 12 14 15. without the campe or to without that is to a place without the campe But were they all to be together in one place seeing the Lepers were to remaine alone Lev. 13. 46. The Hebrew doctors expound this Law thus There were three â—ampes the campe of the Divine Maiesty that is the Sanctuary about that the campe of the Levites and from thence unto the end the campe of the standards on all foure quarters that was the campe of Israel The Leper was put forth out of them all he that had an issue might be in the campe of Israel but was put forth out of the second and the defiled by the dead he might be even in Levâ—es campe and was 〈◊〉 put forth save from the campe of the Majestie of God Sol. Iarchion Num. 5. This though it seemeth contrary to Moses is the common opinion of the Hebrewes as may be seene in Thalmud Bâ—â— in Pesachim chap. 6. and Maimony in Misâ— in Bâ—ath hâ—mikdash ch 3. where he rendreth this reason The Leper because his uncleannesse is greater he is sent away further than his fellowes for every one whose uncleannesse is greater his putting forth is further than his neighbours Therefore they send forth the Leper out of the three campes which is out of Ierusalem because he defileth by entrance whereas â—e that hath an issue defileth not so And they send forth men and women that have issues the menstruous and women in childbed out of the two campes which is out of the mountaine of the house of God because they defile bed and seat which the uncleane by the dead doe not The Câ—el that is the Ramp 〈…〉 or Courtyard in the Temple which was more ouâ—ward than the womens court as the womens was more than the mens court they put forth out of it heathens and such as are defiled by the dead and 〈◊〉 by lying with the menstruous If a Leper 〈◊〉 into Ierusalem he 〈…〉 eaten with 40. stripes if 〈◊〉 come into the mountaine of the house of God â—e is beaten with fourescore stripes c. Wee may here note the difference and degrees of places and their holinesse which the Hebrewes say were ten within the Land of Canaan Ierusalem and the Temple 1. The walled townes 2. The city Ierusalem 3. The mountaine of Gods house mount Sion 4. The Chel or outmost court 5. The womens court which some thinke to be that which is called the new court 2 Chron. 20. 5. 6. The mens court 7. The Priests court 2 Chro. 4. 9. 8. The place betweene the Porch and the Altar 2 Chron. 8. 12. 9. The Temple or House it selfe 10. And the most holy place or Oracle within the Temple 1 King 6. 16. 17. 19. Of these it is written in the Bab. Thalmud in Celim ch 1. sect 6 c. and by Maimony in Mâ—sn in Beth hâ—â—chirah chap. 7. sect 12 c. thus All the land of Israel is holy above all other lands for they bring out of it the Sheafe and the Two loaves Lev. 23. 10. 17. and the First-fruits which they 〈◊〉 not out of other lands Ten holinesses are in the land of Israel one above another The walled townes are holier then the rest of the land for out of them they put the leprous neither doe they bury the dead within them without consent of seven good men of the city or of all the people of the city c. Ierusalem is holier then other walled cities for they eat the light holy things and the second tithes within the walies thereof The mountaine of Gods house is holier then it for none that have issues are menstruous or in childbed may come in thither The Chel or Rampart is holier than it for no heathens or defiled by the dead or that hath â—â—en with the menstruous may come in thither The womens court is holier then the Chel for none that is washed from his uncleanenesse that day before Sun setting as Levit. 15. 6. may come thereinto The court of the men of Israel 〈◊〉 holiâ—r than the womens court for none that hath not brought his offering for aâ—oxement though he be otherwise cleane as Levit. 12. 6. 7. and 14. 9. 10. and 15. 13 14 15. may come into it And the 〈◊〉 that commeth there into is guiltie of cutting off The Priests câ—â—rt is holier then that for no 〈◊〉 may come in thither saue at the time of their 〈…〉 ssities for imposing of hands or for atone 〈…〉 〈◊〉 for staying or for waving the Sacrifices 〈◊〉 the Porch and the Altar is holier than 〈◊〉 for none that are blemished
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ— gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena 〈…〉 Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ— this matter the Hebrews say All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to 〈◊〉 ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power 〈…〉 written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâ—ts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châ—zkuni her 〈…〉 teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
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
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
Senate of Iudges which were of the chiefe or heads of the fathers of Israel 2 Chron. 19. 8. as they who here are called Priests are in v. 12. called the Priest and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head And as among the Priests one was chiefe so among the Iudges one was Prince or Ruler 2 Chro. 19. 11. The Hebrew records say When any doubt arose in any case to any one of Israel he asked of the Iudgement hall or Synedrion that was in his citie if they knew they told it him if not then he that enquired together with the Synedrion or with the messengers thereof went up to Ierusalem enquired of the Synedrion that was in the mountaine of the Temple if they knew they 〈◊〉 him if not then they all came to the Synedrion that was at the dvore of the Court-yard of the Temple if they knew they told it them and if not they all came to the Chamber of hewen stone to the great Synedrion and enquired c. Maim tom 4. treat of Rebells c. 1. s. 4. Of the threâ— Synedrions in Ierusalem see the Annotations on Num. 11. 16. that shall be in those dayes From hence the Hebrewes gather that if the high Synedrion had judged and determined of a matter as 〈◊〉 right in their eyes after them another Synedrom rose up which upon reasons seeming good unto them disanulled the former sentence then it was disanulled and judgement passed according as seemed good unto these latter Thou art not bound say they to walk save after the Synedrion or Iudges that are in thy generation the time wherin thou livest Maim in Rebels c. 2. s. 1. the word of judgement that is the matter or sentence of judgement which was to be according to the Law of God vers 11. as it is said of the Priests And in controversie they shall stand in judgement and they shall judge it according to my judgements Ezek. 44. 24. Whereupon it was also said unto the Iudges Yee shall warne them that they trespasse not against the Lord and so wrath come upon you and upon your brethren 2 Chron. 19. 10. Vers. 10. according to the word or according to the sentence of the word Hebr. the mouth of the word so in v. 11. all that they informe thee or all that they teach thee to wâ—t agreeable to Gods Law as before is shewed from Ezek. 44. 24. And in this sense Christ said to the people of the Scribes and Pharisees sitting in Moses seat All whatsoever they bid you observe that observe and doe Matth. 23. 2 3. which he meaneth not of their owne traditions but of their doctrine according to Moses for when they taught for doctrines the commandements of men hee both reproved them himselfe and willed his Disciples to let them alone as blinde leaders of the blinde Matth. 15. 1 2 14 and charged them to beware of the leaven of the Pharisees and Sadduces that is their doctrine Matt. 16. 6 12. Here therefore the Hebrew Doctors have stumbled at the Law whiles from this Scripture they would establish not onely the written Law of God but the Law by word of mouth or by tradition the foundation whereof they make the high Synedrion which was in Ierusalem from whose judgement they held it not lawfull to decline Maimony in Rebels c. 1. Vers. 11. According to the Law or According to the mouth that is the sentence doctrine or commandement of the Law not decline from the word or not turne aside from The commandement to doc the prohibition not to decline joyned together in this Law doe shew the weight thereof the naming of the Law Iudgement Word which the Priests and Iudges should teach sheweth the rule of right judgement to be given of God in his Law Ios. 1. 7. Deut. 5. 32 33. Ezek. 44. 24. from which when the Priests departed the Lord made them contemptible and base before all the people Mal. 2. 7 8 9. Vers. 12. the man that will doe presumptuously or in presumption proudly as the Greeke translateth in pride the Chaldee in wickednesse It is opposed unto ignorance and errour Exod. 21. 13 14. By the man here here to be meant either private person or inferiour Iudge that proudly disobeyed the sentence of the highest Councell but the Hebrewes referre it chiefly to the Rebellious Elder or Iudge and whereas they brought their owne traditions or law by word of mouth within the compasse of the Law to be taught as is noted on vers 10. they except the Sadduces which had beene from their youth trained up in their fathers opinions and never received the traditions of the Pharisees that such were not to dye by this Law for not obeying the doctrine which the high Court taught by tradition as also from this word will doe they teach that the rebellious Elder was not guilty of death for holding in judgment contrary to the decree of the high Synedrion or for teaching others so to hold unlesse hee teach them to do the thing or doe it himselfe Yet though he were free from death the Magistrates might beat him or otherwise punish him Maim in Rebel c. 3. s. 1. c. the Priest that is the Priests as in v. 9. for by their mouth every controversie and every stroke was to bee tried Deut. 21. 5. standeth to minister so in Ezek. 44. 24. in controversie they shall stand in judgment see the notes on Deut. 10. 8. there before Iehovah or there unto Iehovah as in Deut. 21. 5. the Greeke translateth in the name of the Lord. or unto the Iudge that is the Iudges as is noted on v. 9. And by this disjunctive or the Iudges are distinguished from the Priests forementioned shall die the manner of his death the Hebrewes say was strangling and they that put him to death were the chiefe Iudges When witnesses come and testifie that he hath done according to his teaching or that hee hath taught others to doe it they determine his sentence of death in the judgment hall that is in his Citie and take him and carrie him up from thence to Ierusalem And they put him not to death in the Iudgment hall that is in his citie c. but carrie him up to the high Synedrion in Ierusalem and keepe him untill the feast and strangle him at the feast as it is said and all the people shall heare and feare c. Maimony in Rebels o. 3. s. 8. See also the notes on Deut. 13. 11. the evill the evill doer as the Childee explaineth it agreeable also to the Greeke see Deut. 13. 5. Vers. 14. and shalt say that is if thou shalt say I will set over mee a King Thus God who had set Iudges over his people permitteth them also to have a king if they saw it so meet and would and should doe this thing after an holy and orderly manner But when they sought it amisse it displeased the
from without the land they are no first-fruits Maimony in Biccurim chap. 2. sect 1. in a basket so the Greeke and Chaldee translate the word Tene used onely here and in Deut. 28. 5. 17. The Hebrewes understand it generally of any vessell and hold it necessary from this place that the first-fruits be brought in a vessell also they teach that every sort of fruit should be brought in a vessell by it selfe but if he brought them in one vessell it would serve And they might not bring them mixed all together but the Barley underneath and the Wheat above it and the Olives above that and the Dates above them and the Pomgranats above them and the Figges uppermost in the vessell And there should be some thing put betweene every severall kinde as clothes or rushes or leaves or the like and they laid about the figs clusters of grapes outward If he brought them in a vessell of metall the Priest tooke the first-fruits and restored the vessell to the owner but if he brought them in a vessell of Osiâ—rs or of Rushes or the like then both the first-fruits and baskets were the Priests Maimony tom 3. in Biccurim or treat of First-fruits chap. 3. sect 7 8. and shalt goe namely at the feast of Harvest or Pentecost which was seven weekes after the Passeover as may be gathered by Exod. 34. 22. and Deut. 16. 9 10. then the people went up together and carried of their first-fruits with them The Hebrewes say They brought no first-fruits before the Pentecost as it is written And the feast of harvest of the first-fruits of thy labours Exod. 23. 16. and if any brought them before they received them not of him but he left them there untill the solemne feast came Maimony in Biccurim c. 2. s. 6. his name to dwell the Chaldee saith his divine presence to dwell the Greeke his name to be called upon there meaning the Tabernacle or Temple called elsewhere the house of Iehovah Exod. 23. 19. This in ages following was at Shilo and then at Ierusalem whither the people used to repaire with great solemnity and at the performance of this service they are said to do thus When they carried up the first-fruits all the cities that were in a Station or County gathered together to the chiefe citie of the Station to the end they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the citie and went not into the houses for feare of pollution And in the morning the governor said Arise and let us goe up to Sion the citie of the LORD our God And before them went a Bull which had his hornes covered with gold and an Olive garland on his head to signifie the first-fruits of the seven kinds of fruits And a Pipe strucke up before them untill they came neere to Ierusalem and all the way as they went they sang I rejoyced in them that said unto mee Wee will goe into the house of the LORD c. Psal. 122. When they were come nigh to Ierusalem they s 〈…〉 messengers before them to signifie it to the men of Ierusalem c. Then the Captaines and Governours went out of Ierusalem to meet them if many men came there went out many and if but few few And when they all were come within Ierusalem gates they began to sing Our feet have beene standing in thy gates O Ierusalem Psal. 122. All the chiefe Artificers that were in Ierusalem stood before them and saluted them Welcome brethren the men of such a place And they went in the midst of Ierusalem the Pipe striking up before them till they came neere to the mount of the house of God when they were come thither they tooke every man his basket on his shoulder and said Hallelujah Praise God in his sanctuary c. Psal. 150. and they went thus and sung till they came to the Court-yard when they were come thither the Levites sang the 30 Psalme I will exalt thee O LORD for thou hast drawne up me c. Talmud Bab. in Biccurim chap. 3. sect 2 3 4. and Maimony in Biccurim chap. 4. sect 16. Vnto this and other like manner of solemne assembling the Prophet hath reference when he saith Yee shall have a song as in the night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the mountaine of Iehovah to the Rocke of Israel Esay 30. 29. Vers. 3. unto the Priest Gods publike minister and the figure of Christ of whom it is written By him let us offer the sacrifice of praise to God continually that is the fruits of the lips confessing to his name Heb. 13. 15. which shall be that is which shall minister in his course in those daies for the Priests ministred by turnes see 1 Chr. 24. I professe or I declare I shew openly before the Lord. And because of this presenting themselves and their first-fruits to him the Hebrewes say that when they brought their first-fruits they brought in their hand Turtle doves and young Pigeons some they hang upon the baskets and they were for burnt-offerings and some in their hand which they gave unto the Priests Maimony in Biccurim chap. 3. sect 9. Vers. 4. before the Altar that there it might he sanctified by Christ figured by the Altar Mat. 23. 19. He. 13. 10 c. and so made acceptable to God Vers. 5. shalt answer that is shalt speake or pronounce These words were to be spoken by every man that brought the first-fruits except hee were not a man or not the owner of the land or the like for such exceptions they doe put He that brought the first-fruits might if hee would give them to his servant or to his neighbour all the way till hee came at the mount of the house of God When he came to the mount of the house hee himselfe was to take the basket on his owne shoulder yea though he were the King the greatest in Israel and when he came at the Court-yard he professed whiles the basket was upoÌ„ his shoulder I PROFESSE THIS DAY VNTO THE LORD THY GOD c. Then he let down the basket from his shoulder the Priest put his hand under it and waved it and hee said A SYRIAN READY TO PERISH was MY FATHER c. and hee left it by the Altars side at the south-west borne of the Altar on the south side of the horne and bowed himselfe downe and went out But the confession is not alike for all some are bound to bring first-fruits yet make no confession over them as the woman and he that is of neither sex and hee that is of both sexes male and female because they cannot say WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors or Guardians and Servants Messengers for they cannot say which the Lord hath given unto me
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
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.
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
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
is mine he feedeth among the Lilies Thou art faire ô my Love as Tirzah comely as Ierusalem terrible as armies with banners Turne-about thine eyes over-against me for they have lifted mee up thy haire is as a flocke of Goats that appeare from Gilead Thy teeth are as a flocke of sheepe which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong As a piece of a pomegranate are thy temples within thy locks There are threescore Queenes and fourescore Concubines and Virgins without number My Dove my perfect-one she is one she is the onely one of her mother she is the choice one of her that bare her The daughters saw her and they blessed her the Queenes and the Concubines and praised her Who is she that looketh-forth as the morning faire as the moone cleare as the Sunne terrible as armies with banners I went-downe to the nut garden to see the fruits of the valley to see whether the vine flourished whether the Pomegranates blossomed I knew not my soule put me the chariots of my willing people Returne returne ô Shulammitesse returne returne that we may looke upon thee what shall we see in the Shulammitesse as the company of two-armies CHAPTER VI. O Whither is thy welbeloved gone Thou that of women art the fairest one O whither may thy Loved turned be Aside that we may seeke for him with thee My Welbeloved he descended is Vnto his garden to the beds of spice Within the gardens that he food may get That also he may gather Lilies sweet I my Beloveds am and my Loved Is mine he doth among the Lilies feed My Love thou art as Tirzah beautifull Comely as is Ierusalem dreadfull As are the warlike-bannered armies Over against me turne about thine eyes For they have lift me up so is thine haire As flocke of goats from Gilead that appeare Thy teeth as flocke of sheepe are which be gone Vp from the washing of which every one Doe bring-forth equall-twinnes and them among Is none that is bereaved-of the-yong The temples-of-thine-head thy lockes within Like to a piece of a pomegranate beene Queenes threescore are and Concubines fourescore Of Virgins eke innumerable store My Dove my undefiled she is one She of her mother is the one alone Of her that bare her she the choice one is The daughters they her saw and did her blisse The Queenes and Concubines and did her praise Who is she that as morne her selfe displayes Faire as the Moone is as the Sun so cleare Dreadfull as armies that doe banners beare To the Nutgarden I went-downe to see The valley fruits to see if the vine-tree Flourisht if blossome did the Pomgranets I knew not my soule put me the charrets Of my free people Turne ô turne I say Shulammitesse turne turne we view thee may What shall you see in the Shulammitesse As company that of two-armies is Annotations TVrned aside or hath he turned his face to wit from thee to others or to another place that we may seeke or and we will seeke him The daughters of Ierusalem Gods elect having heard from his Spouse the praises of Christ are moved earnestly to inquire after him and promise if they know where to seeke him with her that they might bee made partakers of his grace and blessings Such is the effect of the preaching of the Gospell in the hearts of the chosen Acts 2. 37. and 4. 4. and 11. 20. 21. But the watchmen fore-mentioned Song 3. 3. and 5. 7. had no such affection that in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord therefore they shall not prosper Ier. 10. 21. Vers. 2. is gone-downe to his garden The garden of Christ is his Church as in chap. 4. 16. and 5. 1. The Spouse which before missed and sought him hath now intelligence and informeth others where he is so that this respecteth another time and state and the promise is fulfilled Seeke and ye shall find Mat. 7. 7. If from thence thou shalt seeke the Lord thy God thou shalt find him if thou seeke him with all thine heart and with all thy soule Deut. 4. 29. bed of spice rankes rewes or beds wherein spices were sowne which seemeth to meane companies of beleevers in whose hearts as in good earth the sweet and precious word of the Gospell was sowne Mat. 13. 8. 23. For these beds are by Aquila a Greeke interpreter translated Prasiai which word is used in Marke 6. 40. for rankes of people sitting downe to bee fed of Christ. to feed to associate himselfe and communicate with the graces of his people eating his pleasant fruits as in Song 4. 16. as also to feed his friends and impart unto them the graces of his Spirit in the gardens his particular Churches as in Song 5. 1. to gather Lilies to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather unto him his faithfull people which are as Lilies among thornes Song 2. 2. The Hebrewes in their Chaldee paraphrase apply this to Gods returning of his people from the captivity of Babylon by Cyrus Ezra Nehemiah Zorobabel c. and the restoring of his worship in the Temple reedified and accepting their service and nourishing them with dainties and as a man that gathereth lilies out of the vallies so gathereth he them out of Babylon Vers. 3. I am my Beloveds The Spouse here glorieth in the peace renewed betweene Christ and her and their mutuall communion by his Spirit and her faith notwithstanding her former infirmities and afflictions The same words but in other order she used before in Song 2. 16. see the annotations there V. 4. Thou art faire The Spouse having found being reconciled to Christ is here cōmended by him for her manifold graces wherewith shee was beautified Compare these her graces with the former in Son 4. 1. c. as Tirzah This was a city in Canaan not far from Samaria wherin one of the 31 Kings whom Iosua conquered did dwell Ios. 12 24. Afterward the Kings of Israel kept their Courts in it 1 King 14. 17. and 15. 21. 33 and 16. 6. 8. 23. By interpretation Tirzah signifieth gratefull well pleasing or acceptable and so the Greek here translateth it Good pleasure or favourable acceptation which sheweth it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and acceptable by Christ her Beloved as Ephes 1. 6 and 5. 27. Ierusalem a city renowned for glory especially because God himselfe chose to dwell in it having his Temple built there on mount Sion It was faire in situation the joy of all the earth the City of the great King Psal. 48. 2. 3. c. Hereupon the Church under the Gospell the Spouse and Wife of the Lambe Christ is called Ierusalem holy and heavenly whose glory from God and excellent ornaments are described at large in
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
just with the wicked and that the just should bee as the wicked far-be-it from thee shall the Iudge of all the earth not doe judgement And Iehovah said If I shall find in Sodom fifty just men within the city then will I spare all the place for their sake And Abraham answered and said Behold now I have taken upon me to speake unto the Lord and I am dust and ashes If-so-be there lacke of fifty just men five wilt thou destroy for five all the city And he said I will not destroy if I shall find there fourty and five And he added again to speake unto him and said If-so-be fourty be found there and hee said I will not doe it for fourties sake And he said O let not now the Lord be wroth and I will speake If-so-be thirty be found there and hee said I will not doe it if I shall find thirty there And he said Behold now I have taken-upon me to speake unto the Lord If so be twenty shall be found there And he sayd I will not destroy for twenties sake And hee sayd O let not now the Lord bee wroth and I will speake but this once If-so-be ten shall bee found there And he said I will not destroy for tennes sake And Iehovah went-away when as he had made-an-end of speaking unto Abraham and Abraham returned to his place Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourth section of the Law called of the first word Vajera that is And the Lord appeared See Gen. 6. 9. Vers. 1. appeared or was seene of him meaning Abraham This vision was to renew the promise of Isaaks birth and to acquaint Abraham with Gods purpose of destroying Sodom And for us to see how Abrahams faith wrought with his workes and by workes faith was made perfect as Iam. 2. 22. the akes that is the oke-grove or the plaine see Gen. 13. 18. in the heat that is at â—oone as the Greeke translateth it At such time travellers wexe saint and hungry heat also figureth afflictions Mat. 13. 6. 21. Rev. 7. 16. the due time to shew forth works of grace Mat. 25. 35. Vers. 2. three men so they seemed at first to Abraham but he entertained Angels unawares Heb. 13. 2. for one of these is called Iehovah vers 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Iudge of all the earth ver 25. 27. And this was Christ Rom. 10 9. Iohn 5. 22. The other two were created Angels Gen. 19. 1. The Hebrew Doctors here say And behold three Angels were sent to Abraham our father and they three were sent for three things because it cannot be that moe things then one should be sent by the hand of one of the high Angels The first Angell was sent to shew glad-tidings unto Abraham our father that Sarah should beare Isaak The second Angell was sent to deliver Let from the overthrow of Sodom The third Angell was sent to overthrow Sodom and Gomorrha Admah and Seboim Thargum Ierusalemy on Gen. 18. before him or against him thus occasioning Abraham to come unto them who presently ran and so pursued hospitality as the Apostle speaketh Rom. 12. 13. Vers. 3. Lord the Hebrew Adonai is written with long A in the end which is the usuall title of God as is observed on Gen. 15. 2. The Greeke also translateth it absolutely Lord and the Chaldee expresseth it by the letters of Iehovah otherwise then in Gen. 19. 2. And Abraham in vers 27. under this title acknowledgeth him for God opposing himselfe as dust and ashes Vers. 4. leane ye downe that is rest ye or as the Greeke translateth refresh your selves Vers. 5. sustaine ye or uphold that is comfort or strengthen your heart the Greeke translateth it eat Bread is compared to a staffe or stay Esay 3. 1. for that it is the chiefe sustenance that upholds the life of man So in Iudg. 19. 5. Psal. 104. 15. Vers. 6. three peckes or measures each of them was at least a pottle bigger then our English pecke for three of them made an Ephah or Bushel wherof see Exodus 16. 36. The Hebrewes write that this their pecke which they call Seah the Greeke Saton contained as much as 144 common hens egges For their least measure is the quantity of an egge sixe whereof doe make a measure called Log or Pinte whereof see Lev. 14. 10. and foure of them Logs make a Kab wherof see 2 Kin. 6. 25. and sixe Kabs make this Seah or Pecke three whereof Abraham prepareth here for three mens dinner which with other things doe manifest his liberality contrary to Nabals 1 Sam. 25. 11. Our Saviour also hath a Parable of three peckes of meale which a woman leavened Mat. 13. 33. That which in Ruth 2. 17. is an Ephah or Bushell of barly the Chaldee Paraphrase there calleth three Seahs or peckes So also in Exod. 16. 36. flowery meale that is fine meale Hebr. meale of flower This and the tender and good calfe vers 7. sheweth that Abrahams benevolence was of the best things that hee had See the annotations on Gen. 4. 4. Vers. 7. the herd or the beeves as the Greeke and Chaldee turne it a calfe Hebr. son of the herd or beefe so sonnes of the flocke for Lambes Psal. 114. 4. sonne of the asse for a foale Gen. 49. 11. 〈…〉 es of the Vâ—icorne Psal. 29. 6. and sundry the like to make it to weet ready that is to dresse it An usuall phrase for preparing dressing or trimming any thing so to make the Passover Exod. 12. 48. Mat. 26. 18. and other sacrifices Exod. 10. 25. Psal. 66. 15. Vers. 8. set Hebr. gave standing the Chaldee translateth he ministred to them And so the Hebrew word oft signifieth as the Levites that stood Neh. 12. 44. that is served or wayted so hee which stood before the King Ier. 52. 12. is said to bee the servant of the King 2 King 25. 8. And this setteth forth Abrahams humility Vers. 9. in the tent It is a vertue for women to be keepers at home Tit. 2. 5. but the lewd womens feet abide not in her house Prov. 7. 11. Vers. 10. Returning I will returne that is I will certainly returne see Gen. 2. 17. This was a word of promise whereby the children of God and true seed of Abraham were discerned from the other Rom. 9. 8. 9. Neither doe wee find that this returne was by the Angels apparition againe but by the complement of the thing promised when this time reviveth or liveth that is the next yeere at this time as appeareth by the accomplishment Gen. 21. 2. 5. for then Abraham was an hundred yeere old and now he was ninety nine Gen. 17. 24. In the revolution of the yeere things returne to the same life and estate which they had before And in spirituall things when promises are fulfilled it is called the acceptable yeere of the Lord Luke 4. 19. So a City is said