60. 13. Hos. 14. 6 7 8. It is called Lebanon of whitenesse for the snow that lieth on it Ier. 18. 14. To this mount and to the goodly trees thereon great kingdomes and personages are compared Ezek 31. 3. and 17. 3. Ier. 22. 23. Iudg. 9. 15. 2 King 14. 9. And the just mans estate in special Psal. 92. 14. Vers. 6. Shirjon this is mount Hermon called of the Sidonians Shirjon and of the Amorites Shenir Deut. 3. 9. and by another name Sion not Tsijon spoken of in Psal. 2. 6. Deut. 4. 48. for this Shirjon or Hermon lay without the river Iarden where Ogh reigned Ios. 12. 1 5. 1 Chron. 5. 23. Here also grew goodly trees and many wilde beasts kept in it Ezek. 27. 5. Song 4. 8. Of Hermon see more in Psal. 89. 13. and 133. 3. and 42. 7. a young Unicorne a fierce untamed beast see Psal. 22. 22. The Hebrew phrase is son of the Vnicornes the like is also Psal. 114. 4. All young creatures and things that come of or belong to another are in Hebrew called sons so the sons of the cole are sparkes Job 5. 7. the sons of the quiver are arrowes Lam. 3. 13. the sonne of the morne is the morning starre Isa. 14. 12. the sonnes of S 〈…〉 are the Citizens there Psal. 149. 2. the sonnes of the wedding chamber are the Bridegroomes friends Matth. 9. 15. and many the like Vers. 7. striketh or cutteth â—â—â—mes as the flashes of lightning with the thunder Vers. 8. maketh tremble or quake or paineth the wildernesse that is the wilde beasts there which being frighted by Gods voice or thunder doe travell and bring forth their young with paine and trembling Kadesh called also Paran and Zin a desart thorow which the Israelites passed from Aegypt to Canaan Numb 13. 27. and 33. 36. and had the name of the citie Kadesh by which it lay Numb 20. 1 16. The beasts of this wildernesse were cruell Deut. 8. 15. and 32. 10. Vers. 9. the hindes though of all other creatures they bring forth with great trouble bowing themselves bruising their young and casting out their sorrowes Iob 39. 4 6. maketh bare by driving the beasts with the thunder into their dens as the Chaldee addeth the beasts of the forest or by beating off the leaves and fruits of the trees So the fig-tree is said to be made bare Ioel 1. 7. every one so the Greeke turneth it or it may be read every whit or all of it meaning of his people vers 11. which saith glory to God or all of it that is of his glory he saith that is God declareth in his Temple The Chaldee saith and in the Temple of the house of his Sanctuary which is above all his ministers doe say his glory Vers. 10. at the floud meaning Noahs floud Gen. 6. and 7. for to that onely both the Hebrew and Greeke word is applied And here the Chaldee paraphraseth thus The Lord at the generation of the sâ—oud sate on the seat of judgement to take vengeance on them he sate also upon the seat of mercies and delivered Noah and reigneth over his sonnes for ever and ever Vers. 11. with peace or in peace which word betokeneth integrity perfection a making whole and absolute opposed both to warre and sword Psalm 120. 7. Matth. 10. 34. and to division consusion and â—umuâ—â—uous disorder Luke 12. 51. 1 Cor. 14. 33. It denoteth all prosperitie safety and welfare of soule and body and specially that spoken of in Eph. 2. 14 15. where Christ is our peace which hath made of both one and hath broken the stop of the partition wall c. to make of twaine one new man in himselfe so making peace PSAL. XXX David praiseth God for his deliverance 5 Hee exhorteth others to praise him by example of Gods dealing with him APsalme a song of the dedication of the house of David I will exalt thee Iehovah for thou hast drawne up me and hast not made my enemies to rejoyce at mee Iehovah my God I cried out unto thee and thou healedst me Iehovah thou hast brought up my soule from hell thou hast kept me alive from them that goe downe the pit Sing Psalme to Iehovah yee his gracious Saints and confesse yee to the remembrance of his holinesse For a moment is in his anger life in his favourable acceptation in the evening lodgeth weeping and at the morning shouting joy And I I said in my safe quietnesse I shall not bee moved for ever Iehovah in thy favourable acceptation thou hast setled strength to my mountain thou didst hide thy face I was suddenly troubled Vnto thee Iehovah I called and unto Iehovah supplicated for grace What profit is in my bloud when I goe downe unto corruption shall dust confesse thee shall it shew forth thy truth Heare thou Iehovah and be gracious to me Iehovah be thou an helper to me Thou hast turned my mourning to a dance to me thou hast loosed my sackcloth and hast girded me with joy That my glory may sing Psalme to thee and not be silenced Iehovah my God I will confesse thee for ever Annotations DEdication or initiation which is when a new thing is first imployed and put to that use for which it was made It is applied to houses as here and Deut. 20. 5. to altars as Num. 7. 84 88. to walls as Nehem. 12. 27. to images as Dan 3. 2. and to men and then it meaneth instruction or training up as Prov. 22. 6. Gen. 14. 14. It is recorded by the Hebrewes that when the Israelites brought their baskets of first-fruits into the Sanctuary according to the Law in Dent. 26. and came thither in companies as their manner was they sang by the way the 122. Psalme and when they came to the Sanctuary with every man his basket on his shoulder they sang the 150. Psalme and when they were come into the court-yard the Levites said this 30. Psalme I will exalt thee c. Maimony in Misn. tom 3. in Biccurim or Treat of First-fruits chap. 4. sect 17. And the Chaldee expoundeth this title For the dedication of the house of the Sanctuary an Hymne of David Vers. 2. hast drawne up me as out of a pit of waters for this word is used for drawing of waters Exod. 2. 16 17. waters signifying troubles at me or over me for my ruine Or my enemies to me that is my utter enemies as Psal. 27. 2. Vers. 3. healedst me that is helpedst me out of trouble So Psal 41. 5. and 60. 4. Hos. 7. 1. 2 Chron. 7. 14. my soule from hell me or my life from the perill and state of death So Psal. 86. 13. Ionas meant the same when he said thou hast brought out my life from the pit Ion. 2. 6. Of hell See Psal. 16. 10. them that goe downe that is which die that I should not be among them The Hebrew also hath another reading that I should not goe downe the pit The meaning is
Hebrew Ish man is often put for every-one and is so translated in Greeke by the holy Ghost Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families or kinreds in Greeke their tribes which word is after in this chapter and otherwhere as also in Rev. 1. 7. used for a family stocke or kinred of any nation And in the Hebrew Aegypt is said to have tribes Esay 19. 13. of which word see the notes on Gen. 49. 10. 16. Vers. 6. Cush he was father of the Arabians and Ethiopiani or Mores as the next verse sheweth and where Aethopia is mentioned in Scripture the Hebrew name is Cush Esay 37. 9. and often otherwhere and they are called Aethiopians according to the Greeke name of their burnt faces and blacke skin see Ier. 13. 23. Mizraim of him came the Aegyptians and the land of Aegypt so called of the Greeke in Mat. 2. 15. and alwayes in the new Testament in the Hebrew by Moses and the Prophets alwayes called the land of Mizraim And it is said to have the name Aegypt of one Aiguptos a King there But the Arabians and Turkes to this day call that land Mizri and Cedrenus in Greeke nameth it Mestra See also Gen. 12. 10. and 41. 56. Phut or Put by whose name their children and land was still called in Ezekiels time Ezek. 27. 10. and 38. 5. in other writers it is named Lybia there is the river called Phthuth Ganaan in Hebr. Cenaghnan he it was whom Noe cursed Gen. 9. 25. his country the land of Canaan was after given for a possession to the Israelites famous through all the Scriptures Palestina Iudea or Iewry Samaria Galilee were all parts of this land of Canaan Vers. 7. Seba or Saba as the Greeke writeth it of whom came the Sabaeans who being mixt afterward with other peoples were thereupon called Arabians that is a mixed people for Arab that is Arabia 2 Chron. 9. 14. is written also Aereb 1 King 10. 15. which properly signifieth a mixed-multitude as in Exod. 12. 38. Havilah in Greeke Euila the posterity of this man with his foure brethren following dwelt neere the former Sabaeans and with others many caused the name of their large territories to be called Arabie of the mixture of peoples as before is noted Sheba called also in Greeke Saba his posterity dwelt southward in Aethiopia a rich land The Queene of Sheba came from far to heare the wisedome of Solomon 1 King 10. 1. in the Gospell she is called Queene of the South Mat. 12. 42. Dedan hee is mentioned with his seed among the Merchants in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod called in Greeke Nebrod so in the Hebrew text M. and B. are put one for another as Merodach Esay 39. 1. or Berodach 2 King 20. 12. Nimrod signifieth a Rebell he was the chiefe builder of Babel a mighty-one the Greeke calleth him a Giant Vers. 9. in hunting This the Scripture applyeth to hunting of men by persecution oppression tyranny Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men And Moses in the next verse sheweth how hee hunted for a kingdome which by right pertained not to him seeing he came of Cham the youngest of the three brethren Gen. 9. 24. before Iehovah that is mightily openly and without feare of God as Gen. 6. 11. And so as the Lord tooke notice of his evill 〈◊〉 it is sayd that is commonly said and become a proverbe against all tyrants and persecutors Vers. 10. Babylon in Hebrew Babel which the holy Ghost in Greeke calleth Babylon Rev. 18. 2. A City named of the event because God there confounded their tongues and scattered them Gen. 11. 9. Shinar in Greeke Senaar which is by interpretation She naar That which scattered the inhabitants out of it as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name for otherwise as all other countries were called by the name of their first possessors so this was named the land of Nimrod Mic. 5. 6. But usually it is called Shinar Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse Zach. 5. 11. The same land is also called Chaldea Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur so the Greeke translateth it as if Ashur who was the sonne of Sem v. 22. to avoid Nimrods cruelty went and builded Nineveh and the other Cities and so Iosephus maketh Assur the builder of Niniveh Antiq. l. 1. c. 7. But it may also well be translated hee went forth to Assur that is to Assyria a country lying neere to Shinar or Chaldea having the name of Assur Thus Nimrod hunted from one land to another increasing his dominion So in the Hebrew is to bee understood to as often elsewhere which the Scripture it selfe sheweth as the house 2 Sam. 6. 10. for unto the house 1 Chron. 13. 13. the land 2 Sam. 10. 2 for unto the land 1 Chron. 19. 2. and many the like Niniveh a great City famous by the preaching of the Prophet Ionas Ion. 1. the citie this is added because Rechoboth signifieth also streets but here it is the name of a city which the Greek and Chaldee versions doe confirme as also Gen. 36. 37. Vers. 13. the Ludims that is Lud and his posterity so after Anam and his posterity For besides the Hebrew forme which is plurall the Greeke by article plainly sheweth them to bee peoples not persons The mans name seemeth to be Lud spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. where also Lud the sonne of Sem may be comprehended Gen. 10. 22. and his race the Ludims or Lydians in Ier. 46. 9. Lehabims called Lybians a people in Africa Vers. 14 Philistims or Phylistians a people after much spoken of in Scripture Iudg. 13. and 14. c. These first dwelt with the Caphtorims next mentioned Ier. 47. 4. and were called by their name Deut. 2. 23. and from Caphtor the Lord brought them into Canaan Amos 9. 7. where they remained uncast out of Israel to their great trouble Vers. 15. Sidon of him came the Sidonians and a city in his land was called by his name great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers for ancientness and fame of the builders thereof Qu. Curtius l. 4. This was after allotted to Aser sonne of Israel though they failed in not casting out the inhabitants Iudg. 1. 31. Cheth of whom came the Chethites or Hittites Gen. 15. 20. Vers. 16. the Iebusite that is as the Chaldee paraphrast expresseth the Iebusites Amorites c. the singular number being put for the plurall as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places and the Hebrew text confirmeth this as in a Sam. 5. 6.
or taking hand Deut. 1. 5. Accordingly the Greeke here translateth I have begunne dust that is base vile see Gen. 3. 19. Vers. 28. destroy or corrupt marre see Gen. 6. 13 for five that is for lacke of five So for fatnesse Psal. 109. 24. and for the fruits Lam. 4. 9. is for the lacke of them Vers. 30. and I will or that I speake as verse 19. the Greeke translateth it If I speake so verse 32. Also and is put for and if in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once Abraham descended not to sewer then ten a reason whereof the Hebrew Doctors give to be this that in the generation of the floud there were eight Noah and his wife and his three sonnes and their wives and yet the world was not saved for their sakes Breshith rabbah on Gen. 18. Vers. 33 Iehovah went away the Chaldee saith the glorie of the Lord was lifted up made an end the Greeke turneth it had ceased speaking CHAP. XIX 1. Lot in Sodom entertaineth two Angels 4 the Sodomites to abuse them doe he set his house and will not bee disswaded from their wickednesse 11 The Angels strike them with blindnesse 12 and send Lot for safety into the mountaine 18 but hee obtaineth leave to goe into Zoar. 24 Sodom and Gomorrha are destroyed with fire from heaven 26 Lots wife looking backe is a pillar of salt 30 Lot fearing to abide in Zoar dwelleth in a cave 31 His two daughters make him drunken and of them he begetteth Moab and Ammon ANd there came two Angels to Sodom in the evening and Lot was sitting in the gate of Sodom and Lot saw and rose-up to meet them and he bowed-downe himselfe with the face to the ground And hee said Behold now my Lords turne in I pray you into your servants house and tarry-all-night and wash your feet and ye shall rise-up-early and goe on your way And they said Nay but we will abide-all-night in the street And he pressed upon them vehemently and they turned in unto him and came into his house and he made them a banquet and did bake unleavened cakes and they did eate But before they lay-downe the men of the city the men of Sodom compassed about the house from the yong even to the old all the people from the utmost quarter And they called unto Lot and said unto him where are the men which came unto thee this night bring them out unto us that we may know them And Lot went-out unto them to the doore and he shut the doore after him And he said I pray you my brethren doe not evill Behold now I have two daughters which have not knowne man let mee I pray you bring out them unto you and doe ye to them as is good in your eyes only to these men doe not any-thing for therefore came they into the shadow of my rafter And they said Stand further and they said This one fellow came in to sojourn and will he judging judge now will we doe worse to thee then to them and they pressed sore upon the man upon Lot and came neere to breake the doore And the men put-forth their hand and brought in Lot unto them into the house and shut the doore And they smote the men which were at the doore of the house with blindnesses from the small even to the great that they wearied themselves to find the doore And the men sayd unto Lot hast thou here any besides sonnes-in-law or thy sonnes or thy daughters or any that thou hast in the City bring-out from this place For wee will destroy this place because the cry of them is wexen-great before the face of Iehovah and Iehovah hath sent us to destroy it And Lot went out and spake unto his sonnes-in-law that were taking his daughters and he said rise-up goe-out from this place for Iehovah will destroy the Citie but he was as one-that-mocked in the eyes of his sonnes-in-law And when the dawning-of-the-day came-up then the Angels hastened Lot saying Arise take thy wife and thy two daughters which are found here lest thou bee consumed in the iniquity of the City And hee lingred and the men layd-hold on his hand and on the hand of his wife and on the hand of his two daughters in the gentle-mercy of Iehovah upon him and they brought him forth and set him without the City And it was when they had brought them forth-abroad that he said Escape for thy soule looke not behind thee neither stay thou in al the plain escape to the mountaine lest thou be consumed And Lot said unto them Oh not so Lord. Behold now thy servant hath found grace in thine eyes and thou hast magnified thy mercy which thou hast done with me to save-alive my soule and I I cannot escape to the mountaine lest evill cleave unto mee and I dye Behold now this citie is neere to flee thither and it is a little one oh let mee escape thither is it not a little one and my soule shall live And he said unto him Loe I accept thy face for this thing also that I will not overthrow the City for the which thou hast spoken Hast thee escape thither for I cannot doe any thing till thou be come thither therefore he called the name of the City Zoar. The Sunne came-forth over the earth and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha brimstone and fire from Iehovah out of the heavens And hee overthrew these Cities and all the plaine and all the inhabitants of the Cities and that which grew on the ground And his wife looked from behind him and shee was a pillar of salt And Abraham gat-up-early in the morning unto the place where hee had stood before Iehovah And hee looked toward Sodom and Gomorrha and toward all the land of the plaine and he saw and loe the smoke of the land went-up as the smoke of a fornace And it was when God destroyed the Cities of the plain that God remembred Abraham and sent Lot out of the mids of the overthrow when he overthrew the Cities in the which Lot dwelt And Lot went-up out of Zoar dwelt in the mountaine and his two daughters with him for he feared to dwell in Zoar and he dwelt in a cave he and his two daughters And the firstborne said unto the yonger out father is old and there is not a man in the land to come in unto us after the way of all the earth Come let us make our father drinke wine and let us lye with him and keepe-alive seed of our father And they made their father drinke wine in that night and the firstborne went-in and lay with her father and he knew not when she lay-downe or when she arose And it was on the morrow that the firstborne said unto the yonger Behold I lay yesternight with my father let us make him drinke wine this night also and goe thou in lye thou with
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
gotten victorie over the spirituall Pharaoh the Beast Antichrist when they stand by the sea of glasse mingled with fire as Israel here standeth by the red sea having harpes of God as the women here had timbrels v. 20. and they sing the song of Moses the servant of God and the song of the Lamb the Son of God Rev. 15. 2. 3. 4. gloriously or excellently Hebr. excelling excelleth which the Gr. translateth is become gloriously glorious The Chaldee paraphraseth for he excelleth above the excellent and excellencie is his Vers. 2. Iah this is one of the proper names of God Psal. 68. 5. first used in this song and seldome but in songs and psalmes The Hebrew Halelujah that is Praise yejah is kept by the Holy Ghost in Greeke Allelouia Rev. 19. 1. 3. 4. 6. The memoriall of this name was kept also among the heathen Romans who called their greatest god Iu-piter that is Iah father The Greeke Bible usually translateth Iah Lord the Chaldee Feare and Thâ—rgum Ierusaelemy on this place expoundeth it the Feare of all the world Other Hebrewes make it an abridgement of the name Iehovah and a part of it Maimoâ—y in Iesudei hatorah chap. 6. S. 4. so it signifieth the essence or being of God as Iehovah also doth whereof see the notes on Gen. 2. 4. or as Iah is pâ—onounced with breathing it may signifie God who giveth to all Life and Breath and all things Acts 17. 25. my strength he which giveth me strength as in Psalme 68. 36 so the Greeke here translateth it Helper or he to whom I give strength that is strong praise as in Psalme 29. 1. give ye to Iehovah glory and strength so out of the mouth of babes and sucklings thou hast founded strength Psal. 8. 3. is expounded by our Saviour thou hast perfected praise Matth. 21. 16. Howbeit we may here retaine the name Strength which the Holy Ghost often ascribeth to God among other his praises as in 1 Tim. 6. 16. to whom be honour and strength in 1 Peter 4. 11. to whom be glory and strength and sundry the like Revel 1. 6. and 5. 13. Strength is here and alwaies ascribed unto God for by his owne strength shall no man prevaile 1 Sam. 2. 9. song or psalme melodie that is the argument of my song or whom I praise with Psalme so the Chaldee translateth it my praise also the Greeke in Esay 12. 2. though here it turneth it my protectour It is generally all melodie with voice of man Esay 51. 3. or instruments of musicke Amos 5. 23. These words the Prophets after use when they sing of Christ and of his graces as Psal. 118. 14. and Esay 12. 2. where the name Iehovah is added for Iah Iehovah is my strength and song There immediatly before he hath reference to Israels salvation from the Egyptians Esay 11. 15. 16. which being by him applied to our salvation by Christ sheweth that all these things happened unto them for types as the Apostle saith 1 Cor. 10. 11. and he or for he as And he heard Esay 39. 1. is expounded For he heard 2 King 20. 12. And thou wilt save 2 Sam. 22. 28. is For thou wilt save Psalme 18. 28. a salvation or for a salvation that is hath saved helped or delivered mee from mine enemies who were too strong for mee So this phrase meaneth as in 2 Sam. 10. 11. If the Syrian be too strong for me then thou shalt be to me a salvation that is shalt helpe or rescue me Thus Christ is called Gods salvation Luke 2. 30. because by him God hath saved and delivered us out of the hands of our enemies Luke 1. 71. 74. The Chaldee here paraphraseth hee said by his word and hath beene to mee a redeemer an habitation or a comely dwelling and so will dwell with him the Chaldee explaineth it I will build him a sanctuarie Or wee may English it I will adorne him will doe him seemely honour as the Greeke translateth I will glorifie him my father this the Chaldee expoundeth my fathers it seemeth principally to intend Abraham the father of many nations Genes 17. 5. and with him Isaak Iakob and the rest to whom God gave his promises which now beganne to be performed to their children Gen. 15. 14. exalt with song and praise as this word is often used in Psalmes wherein God his name and actions are extolled Psalme 30. 2. and 118. 28. and 145. 1. Esay 25. 1. Vers. 3. man of warre that is a noble warriour for the word man added to other things often signifieth excellencie as a man of arme is a mighty one Iob 22. 8. a man of words is an eloquent person Exod. 4. 10. And so the Chaldee here expresseth it calling him the Lord and Victour of wars and the Greeke a breaker of warres Now did the Lord ride upon his horses and his chariots of salvation his bow was made quite naked Habakkuk 3. 8. 9. This also may have reference to Christ the Conquerour as Psalme 24. 8. Revel 19. 11. c. Iehovah this name among other things noteth Gods powerfull effecting of judgements upon his enemies for the salvation of his Church and hee is therefore called Iehovah of hosts Psal. 83. 14. 19. and 46. 7. 8. 12. See the notes on Genes 2. 4. and Exodus 6. 3. Vers. 4. the choise that is as the Greeke translateth his chosen captaines meaning the fairest best and valiantest as the Chaldee translateth the fairest so in Gen. 23. 6. Of these captaines see Exod. 14. 7. Like triumph shall bee over the enemies of Christ when all the fowles of heaven shall be called to eat the flesh of Kings and of Captaines and of mighty men and the flesh of horses and of them that sit on them c. Rev. 19. 17. 18. 21. Vers. 5. as a stone that they could not helpe themselves with swimming neither rise up any more for ever as Ierem. 51. 63. 64. So after in verse 10. they sanke as lead This is remembred in Nehem. 9. 11. their persecutors thou threwest into the deepes as a stone into the mighty waters A like judgment God will bring upon Babylon the spirituall Egypt for as a stone cast into the sea so with violence shall that great citie Babylon be throwne downe and shall be found no more at all Revel 18. 21. Ver. 6. become glorious or wondrous excellent ample and magnificent It may also imply is become glorious to me So David extolleth the workes of Gods right hand Psal. 118. 15. 16. Vers. 7. against thee the Chaldee saith against thy people for that which is done against them is against God himselfe Zacharie 2. 8. Matthew 25. 45. Acts 9. 4. eat them up that is devoure and consume them as the Chaldee explaineth it consumed them as the fire doth the stubble So Gods wrath is likened to fire Psalme 89. 47. and the wicked to stubble Esa. 5. 24. and 47. 14. Vers. 8. blast or spirit or winde of thy
flesh for the sinne-offrings that were burned were not flayed at all But after they were caried out of the camp they there cut them in peeces like the peeces of the Burnt-offring Levit. 1. 6. with their skin and burned them there in the place of the ashes Maimony treat of Offring the sacrifices c. 5. s. 18. and c. 7. s. 2. Vers. 12. he shall cary in Greeke they shall earie forth so after and they shall burne without the campe and after that they were seated in Canaan and the Temple was in Ierusalem they caried them out of the citie Maim ibid. The like is after for the sin-offring of the Church v. 21. and upon expiation day Lev. 16. 27. The mysterie hereof both touching Christ the sacrifice and us the sinners Paul openeth thus the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin are burnt without the campe wherefore â—â—sus also that he might sanctifie the people with his owne blood suffered without the gate Let us go forth therfore unto him without the campe bearing his reproach for here have wee nâ— continuing citie but wee seeke one to come Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out that is as the Greek explaineth it where the ashes are poured out So Christ was sacrificed at the place of skulls or dead mens ashes Ioh. 19. 17. and that was part of his reproach Heb. 13. 13. which he suffred to take away our sins on wood all that were burned without the court of the sanctuary any wood might serve for the burning of them saith Maim in treat of Offring sacrif 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. bâ—â—nt Hereby Christs suffering without Ierusalem gates was signified and so the abolishing of sin and reconcilement of the sinner unto God Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉 10. Threfore in the sacrifices here following vers 20. 26. 3â— forgivenesse of sinnes is promised which is also to be understood in this place Howbeit the Hebrew Doctors observe the differences thus that of this bullocke and the goat for the Ruler vers 26. it is not said for a sweet savour c. because of the bullockes a part is without the sanctaarie for to remove away the uncleane spirit and in the sinne-offering of the aâ—â—inted Priest it is not mentioned that it shall be mercifully forgiven him for hee hath not yet full pardâ—n untill he make supplication unto his God for he is the Angell of the Lord of hoâ—â—â— Malac. 2. 7. and he ought to bee innocent and pure of hands R. Mâ—nachem on Levit. 4. It is also here noted by Baal Hattâ—rim how the Law commandeth the Anointed Priests oblation to bee burnt openly without at the pouring out of the ashes that no man should be ashamed to confesse his sinne for loe the high priest sinneth and confesseth and bringeth an oblation for his sinne Vers. 13. all the congregation This sheweth that the Church may erre The Hebrew Doctors have here sundry observations touching the Iudges or Magistrates which taught errour and the people that practised the same saying Every thing for the ignorant sinne whereof men are bound to bring the sinne-offring appointed if the great Session of Iudges ignorantly sinne in the teaching thereof and teach that it is lawfull and the people sinne of ignorance by their teaching and the people doe the thing and relye upon their teaching And afterward it is knowne to the Iudges that they have erred loe the Iudges are bound to bring the sinne-offring for their ignorance in teaching although they themselves have not done the thing c. and the rest of the people are discharged of the sin-offring although they were the doers of the thing because they relyed on the Iudges Provided that they which teach be the great Senate of 72. Iudges and that the Chiefe of the Senate â—ee with them when they teach it and that they be all of them meet to teach and that they all or the most of them erre in the thing which they teach and that they teach it expresly and say to the people it is lawfull for you to doe it Likewise if they which heare it from the mouth of the Iudgâ—s say unto others it is lawfull for you to doe it and all the Church or most part thereof doe it at their speech and doe it ignorantly at their speech thinking that the thing which they teach is according to law And they teach to infringe some part and to confirme some part and not to abrogate the whole body of the commandâ—ment and when it is knowne unto them they know the body or substance of the thing wherof they taught through ignorance When all these concurre the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged But if there want any one of these thinges then the Iudges are discharged of the offring and whosâ—ever have sinned of ignorance and doâ—e the deed hee brings the sinne-offring appointed for his ignorance As for example If the Iudges say this thing is lawfull but teach it not to the people nor say unto them it is lawfull for you to doe it And some man heareth when they determine the thing to bee lawfull and goeth and doth according as be hath heard now who so doth it is bound to bring the 〈◊〉 offring and the Iudges are free because they tâ—ught them not expresly to doe it Likewise if they 〈◊〉 it and the lesser part of the Church doe it at their word and the errour be knowne now the Iudges are discharged and they that doe the thing are bound and every one brings his sinne-offring c. If the Iudges teach an unlawfull thing to be lawfull presumptuously and the Church doeth it at their mouth ignorantly the Iudges are discharged of the sacrifice because they sinne presumptuously every one that did it at their mouth is bound to bring a sacrifice for himselfe because he sinned ignorantly If the Iudges teach it ignorantly and the Church know that they â—â—â—e and that it is not meet to receive it of them and yet the Church doe it at their mouth now both of them are discharged of the sacrifice the Iudges are discharged for the Church did it not because of their teaching which caused them to erre and all the doers are discharged of the sacrifice because they sinned presumptuously for they knew that they erred and that it was not meet so to doe Maimony treat of Ignorances chap. 12. 13. sinne ignorantly or erre of ignorance and unadvisednesse not presumptuously as vers 2. So the Greeke here translateth it be ignorant or doe-ignorantly the thing Hebrew the word be hid This the Hebrewes understand of some part of a commandement not of the whole which cannot be hidden from the eyes of the Church The Iudges that sinne ignorantly and teach to abrogate a substantiall-precept or
the males among the Priests within the court Other offerings tithes firstfruits shoulder and brest of the peoples Peace-offrings and the like were for the Priests their sonnes daughters c. that were cleane Numb 18. 9. 10. 11. 19. Againe the most holy things are here limited to bee eaten within the court the light holy things were to bee eaten in the place which the Lord should choose c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after was Ierusalem whereupon the Hebrew canons say who so eateth a bit of the flesh of the most holy things without the court is to bee beaten c. The same judgement is for him that eateth the light holy things out of Ierusalem For Ierusalem walls are for the light holy things as the walls of the court for the most holy Flesh of the most holy things that is caried out of the walls of the court and flesh of the light holy things caried out of the walls of Ierusalem is polluted and unlawfull for ever And though it be brought back againe to his place yet is it vnlawful to be eaten Maim in treat of offring the sacrif ch 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5. Vers. 18. Every male although he bee a bleâ—ished priest saith Sol. Iarchi all that toucheth or who-soever toucheth whether person or thing as any vessell of ministerie and the like meaning that no uncleane person or common vessell might touch them The Greeke translateth whosoever toucheth them shall be sanctified and so Chazkuni adding this and he shall purifie himselfe before he touch them See after in v. 27. and Exod. 29. 37. Vers. 20. in the day and so from that day forward every day Chazkuni saith that In here is in stead of From. And that it is used for After is noted on Exod. 2. 23. the day that he that is Aaron him-selfe as Lev. 8. or any of his sons after him The Chaldee called Ionathans saith in the day that they anoint him to possesse the high priests office The Priest-hood was by naturall succession to Aarons sonnes such as were meet for the same having no blemishes or other impediments which the Magistrates of the highest Court judged of and put him in place None doe constitute an high priest but the Senate of 71. Iudges and they doe not anoint him but by day as it is written Lev. 6. 20. In the day that he is anointed c. and they set not up two high Priests at once The high Priest he is the head of all the priests and they doe anoint him with the anointing oile Exod. 30. and clothe him with the garments of the high Priesthood Exod. 28. They clothe him with the 8. garments and when he puts them off they clothe him againe on the morrow so 7. daies day after day as it is written Exod. 29. 30. the sonne that shall bee Priest in his stead shall put them on 7. dayes And as they aray him with the clothes seven dayes so they anoint him with â—ile seven daies one after another Maimony in treat of the Implements of the sanctuarie c. 4. s. 15. 12. 13. This high Priest was a figure of Christ clothed with the garments of justice and salvation offring himselfe to God for us and us unto God through himselfe making us and our service acceptable unto his Father Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah or Bushel the tenth part whereof was an Omer see Exod. 16. 36. continuall or thus a Meat-offring continually The ordinary priests offred their Minchah but at their Initiation or entring upon their office the high priest continually every day See the notes on Lev. 2 1. Vers. 21. a pan to weet a flat-pan plate or slice whereof see Lev. 2. 5. Such being baken dry without liâ—â—ot were the more subject to the heat and parching of the fire And as the high Priest was in speciall manner a figure of Christ so his dayly Meat-offring being of this kinde figured out the suffrings of Christ who was so parched with the site of afflictions for our sins hastily fryed or â—â—ken with bubbles that is so fried that it may bee hoven as with bubbles so in Lev. 7. 12. The manner of making these cakes is said to be thus The high Priest brought a whole tenth-deale of stâ—wre and sanctified it and divided it by the halfe tenth-deale measure which was in the sanctuarie for although the oblation was halfe at once yet was it not sanctified by the halfe And he brought therewith three logs of oile as it is written it shall bee made with oile to adde oile thereunto like the meat-offrings of the lamb Then hee mingled the flowre with oile and hastily-baked it with bubbles And he kneaded of each halfe tenth part six cakes And they were made one by one thus he divided the three logs of oile by the quarter measure that was in the sanctuary a fourth part for every cake And he baked the cake a little and after that fried it upon the pan with the other fourth part of oyle which belonged to it And he did not bake it much as it is written Tuphinei i. Bakings Lev. 6. 21 between baken and raw And afterwards hee divided every cake into two by measure that he might offer the halfe at morning and the halfe at evening And he tooke the halfes and doubled them every one into two and brake them in in peeces til he found every peece doubled into two And he offred the one halfe with halfe the handfull of frankincense in the morning and the other halfe with halfe the handfull of frankincense at evening And if it were the Meat-offring of Initiation or first entring upon his office he divided it not but offred all at once with the handfull of frankincense and both of them were a whole Burnt-offring for offrings made by fire Maim in treat of offring the sacrifices ch 13. s. 2. 3. 4. baken peeces Hebrew bakings of the Meat offring of peeces that is which was broken into peeces See the like phrase in Lev. 5. 15. thou shalt meaning thou priest whosoever as the next verse sheweth therefore the Greeke explaineth it hee shall offer of rest that is of sweet smell as the Greeke translateth in Chaldee to be accepted with favour before the Lord. Vers. 22. the Priest that is anointed Thargum Ionathan explaineth it the high Priest that is anointed with oile a whole-burnt-offring Hebr. a Caâ—â—â— that is whole or altogether in Greeke it is translated here Hapan All in the verse following Holocautos that is wholly-burnt The peoples Meat-offering was eaten by the Priests that made aâ—onement for them v. 15. 16. Lev. 7. 7. but because no Priest being a sinner could make atonement for himselfe therefore his Meat-offring might not be eaten but all burnt on the Altar to teach him to expect salvation not by himselfe nor by
shut it up he shall be uncleane untill the evening And hee that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes And if the Priest comming shall come in and see and behold the plague hath not spred in the house after the house was plaistered then the Priest shall pronounce the house cleane because the plague is healed And he shall take to purifie the house two birds and Cedar wood and scarlet and hysope And he shall kill the one bird in an earthen vessell over living water And hee shall take the Cedar wood and the hysope and the scarlet and the living bird and dip them in the blood of the killed bird and in the living water and he shall sprinkle the house seven times And hee shall parifie the house with the blood of the bird and with the living water and with the living bird and with the Cedar wood and with the hysope and with the scarlet And he shall let-goe the living bird out of the citie upon the face of the field and shall make-atonement for the house and it shall be cleane This is the law for every plague of leprosie and skall And for the leprosie of a garment and of an house And for a swelling and for a scab and for a bright-spot To teach in the day of the uncleane and in the day of the clean this is the law of Leprosie Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 28. section or lecture of the Law called in Hebrew Metsorangh that is the Leper See Gen. 6. 9. THat he shall be brought The leper dwelt without the host and in the day of his cleansing hee was brought to the utmost part of the host and in ages following to the gates of Ierusalem and the Priest went out thither to meet him and performed certaine rites for him and after that he came into the host or citie and so by degrees into the Sanctuarie as after is explained And this comming to the Priest was requisite for every leper though he were never so well healed wherefore Christ said to him whom hee had cured Goe shew thy selfe to the Priest and offer the gift that Moses commanded Matth. 8. 4. Vers. 3. be healed The Priest healed it not but looked upon it when it was healed and directed and assisted the patient in duties of thankefulnesse to God who is both the striker and the healer Deut. 32. 39. Exod. 15. 26. Neither doth the Law send the Leper to the Physician or prescribe salves or medicines to cure him but leaveth him unto the worke of Gods grace which should after bee fully manifested in Christ who himselfe tooke our infirmities and bare our sicknesses Matth. 8. 16. 17. And the rites and sacrifices following which were a profession of thankes unto God in Christ closely taught them this but the Gospell declareth the way of curing to be by faith as unto the Samaritane that was healed of his leprosie Christ said Thy faith hath made thee whole Luke 17. 19. which faith causeth Lepers though they stand a farre off to lift up their voices and cry unto Iesus for mercy Luk. 17. 12. 13. who sendeth his word and healeth them and delivereth them from their corruptions Psal. 107. 20. Matth. 10. 7. 8. For being moved with compassion hee putteth forth his hand toucheth and speaketh and immediately the leprosie departeth Mark 1. 41. 42. and so healeth he the soules of sinners that come unto him The Heb. say Leprosie is the finger of God therefore it is unlawfull to endevour to heale it c. the only healing of it is by the hand of the Priest that maketh atonement for by mercy atonement is made for iniquity Prov. 16. 6. even as uncleannesse which is not done away but by water R. Menachem on Levit. 13. This being the judgment of the Iewes themselves the Lepers whom Christ healed were a good testimonie against them that he was the son of God Matth. 8. 4. and by that and other like workes hee declared himselfe to be he that should come Matth. 11. 3 4. 5. And he is the Priest who cleanseth us all leprous sinners and bringeth us into the true Sanctuary being washed sanctified and justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Vers. 4. and he shall take the Greeke saith and they shall take speaking indefinitely of the leper or any of his friends that might procure these things for his cleansing birds whether doves or turtles commonly used in sacrifices which are called birds in Gen. 15. 9. 10. or any other cleane fowles for the scripture determineth them not otherwise then that they must be cleane such as all are save those excepted in Lev. 11. 13. c. and all that are cleane for meat are called birds in Deut. 14. 11. The Hebrew canons say of these they must bee free birds that is such as are not tame or any mans owne but at libertie to flie from place to place and as God saith he shall take them for him so they expound it they must be taken in the name of cleansing of leprosie that is designed for that purpose onely Maimony in treat of Lepr chap. 11. sect 1. These two birds of which one was killed the other let goe alive were to figure out Christ who should be killed for our offences and rise againe for our justification Rom. 4. 25. The like was figured by the two goats on expiation day Levit. 16. Cedar wood or a Cedar sticke which the Hebrewes say was to be a cubit that is a foot and an halfe long and so thicke as the square foot of a bed Maimony ibidem and Thalmud Bab. in Negagnim chap. 14. sect 6. Cedar wood rotteth not the pitch that runneth out of it is said to keepe dead bodies from corrupting but corrupteth living bodies and it us good against the Leprosie and other foule ulcers Plinie hist. lib. 24. cap. 5. and Dioscorides l. 1. 〈◊〉 89. scarlet this the Iewes say was wooll died in scarlet or crimsin colour and so the Apostle in an other like case calleth it scarlet wooll Heb. 9. 19 and there was to be of it a shekel weight which weighed 320. graines of barley Maimony ibidem This scarlet colour resembled Christs blood and the essicacie therof in the soule restoring the naturall lively colour and vigour which the pale white leprosie of sinne had done away hysope or hyssope whereof see the notes on Exod. 12. 22. This was for length not to be lesse then an hand-bredth and they say it might not be Greeke hysope nor Roman hysope nor wilde hysope nor any other sort that was surnamed by the place but the common hysope that grew in gardens Talmud in Negagnim chap. 14. sect 6. These two plants were the greatest and the smallest that grew and so the Cedar is opposed to the bysope 1 King 4. 33. The Cedar that will not rot
minishing of the tast For warme bread or meat boiled this day is not like the bread that was baked or the meat that was boiled yesterday nor the meat slaine to day like that which was slaine yesterday and so all the like unto these They may not bake or dresse on a feast day that which they will eat on the common working day no work is permitted which is needfull about meats save about those which are to be used on the feast day If he have made it to eat on the feast day and there remain some he may eat that which is left on the working day Bathing and anointing are contained under the generall of meat and drinke and may be done on the feast day Maimony in Iom toâ— chap. 1. sect 1. c. Vers. 8. a Fire offring that is burnt-offrings as the Greeke translateth and so Moses explaineth it in Numb 28. 19. though it implieth also other sacrifices offred up in fire to the Lord. â—argum Ionathan expoundeth it an oblation to the name of the Lord. seven dayes all the dayes of the feast seeme to be called generally convocations of holinesse verse 2. and in every of them an extraordinary number of sacrifices were to be offred Numb 28. 24. and 29. 17. 20. 23. 26. c. though the first and last were the great dayes of the feast in which they might doe no servile worke Of these other dayes the Hebrewes say The dayes which are betweene the first and the seventh of the Passeover and the first and the eight of the feast of boothes are called the prophane or common working dayes of the solemne-feast and they are called the Solemne-feast And although it is not said of any of them it shall bee a Sabbatisme yet for asmuch as it is called a convocation of holinesse and it is the time of feasting in the sanctuarie it is unlawfull to doe worke in them that they be not like other prophane dayes wherein there is no holinesse at all And who so doth unlawfull worke in them he is scourged because it is forbidden him by the doctrine of the Scribes Yet all servile worke is not forbidden for any worke which if a man doe it not in the solemne-feast much hurt or corruption followeth they may doe it As a man may gather his fruits and the grapes of his vineyard in the feast if they be ripe But it is unlawfull for a man purposely to deferre such workes untill the feast If a man have fruits on the ground and hath nothing to eate in the feast but of them though there be no danger of their perishing they lay no necessity upon him to buy food in the market till he reape after the feast but hee may reape and binde and thresh and fanne and grinde what him needeth Also they may judge money-matters and matters of life and death in the solemne feast and may write the matters of the judgement hall or Court and all such like And they may write private letters to friends and reckonings c. and may doe all things needfull about the dead as did they that imbalmed our Saviour Luk 23. 56. and 24. 1. and may make him a coffin c. But they looke not upon plagues of leprosie Levit. 13. in the feast lest he be found uncleane and his feasting be turn'd into mourning Neither doe they marie wives c. lest the joy of the feast bee forgotten through the joy of the wedding They make no merchandise in the feast eyther selling or buying But they may sell fruits clothes or instruments needfull for the feast It is not lawfull to mourne or fast in these dayes but a man ought to rejoyce in them and have a merry heart he and his children and his wife and his childrens children and all that are joyned unto him Deut. 16. 14. Although the rejoycing spoken of there is the Peace offrings yet under it is comprehended that hee and his children and his houshold should rejoyce every one as is meet for him c. Maimony in Iom tob chap. 6. sect 22. and chap. 7. sect 1. c. and chap. 6. sect 17. See after on verse 40. and Deut. 16. Vers. 10. reape the harvest the originall words are the same reape the reaping or harvest the harvest This law appertained to the Passeover at what time harvest in Canaan began to be ripe and was to be done in the feast namely on the 16. day of Abib the morrow after the Sabbath verse 11. that by sanctifying the first fruits unto the Lord the whole harvest might be sanctified unto them Rom. 11. 16. Prov. 3. 9. 10. Ezek. 44. 30. ye shall bring to weet at the publicke charges of the Church the manner is shewed in the notes upon Levit. 24 8. a sheafe or an Omer which is the tenth part of an Ephah or Bushell Exod. 16. 36. The Hebrew word signifieth both and for the matter in hand both are true save that if we English it shease it is put for sheaves one for many as the Greeke here translateth it sheaves or handfuls But Sol. Iarchi expoundeth this Omer the tenth part of an Ephah This was not to be brought by every particular man but by the whole congregation one Omer for all the church the manner whereof in the He brew records is said to be thus In the Passeover they offer an oblation more then the daily sacrifice from the first day untill the seventh day according to the addition at the new moones two bulockes and one ramme and seven lambs all burnt offrings and a goat-bucke for a sin-offring which is eaten in the second day of the Passeover which is the sixteenth day of Nisan or March Numb 28. 11. 19. 24. They offer more then on other dayes a lamb for a burnt offring with the shease or Omer of wave-offring Levit. 23. 12. And that is the meat-offring of the congregation And the time of it is appointed therefore it driveth away the sabbath that is it is to be done though it bee the sabbath day They bring nâ—t this Meat-offring but from the land of Israel Levit. 23. 10. And it is to bee reaped in the night in the sixteenth night of Nisan whether it be working day or sabbath And all the night is lawfull to reape the sâ—ease in or if they reape it by day it is lawfull It is to be taken from the standing corne or if they finde none standing of the sheaves It is to bee brought of greene corne and if they finde none such of the dry This shease was brought of barley In the evening of the feast day the messengers of the 〈◊〉 the high councell in Ierusalem went out and 〈◊〉 the cities neere there about came together that it might bee reaped with great solemnitie And they reaped three Seahs of barley which make an Ephah or Bushel as is noted on Gen. 18. 6. by three men when it was darke c. When it was reaped they brougtt it into the
our members as instruments of righteousnesse unto God Rom. 6. 11. 12. 13. Ioh. 8. 34. 36. Heb. 2. 14. 15. CHAP. XXVI 1 God forbidding Idolatrie commanded true religion 3 Promiseth blessings to them that keepe his commandements 14 Threatneth curses to those that break them 21 And as their stubbornesse increaseth so shall his plagues 40 He promiseth to remember his covenant at last towards them that repent YE shall not make unto you Idols neither shall ye reare up unto you a graven thing or a pillar neither shall ye set any stone of imagerie in your land to bow downe your selves unto it for I Iehovah am your God Ye shall keepe my Sabbathes and reverence my Sanctuarie I am Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IF ye shall walke in my statutes and keepe my comendements and doe them Then I will give your raines in their season and the land shall give her increase and the trees of the field shall give their fruit And your threshing shall reach unto the vintage and the vintage shall reach unto the sowing-time and ye shall eat your bread to the full and dwell in confident-safetie in your land And I will give peace in the land and yee shall lye-downe and none shall make you afraid and I will cause the evill beast to cease out of the land and the sword shall not passe through your land And ye shal pursue your enemies and they shall fall before you by the sword And five of you shall pursue an hundred and an hundred of you shall pursue ten-thousand and your enemies shall fall before you by the sword And I will have-respect unto you and make you fruitfull and multiplie you and establish my covenant with you And ye shall eat old store very-old and bring-forth the old because of the new And I will set my Tabernacle amongst youâ— and my soule shall not lothe you And I will walke among you and will be to you a God and you shall be to mee a people I am Iehovah your God which brought you forth out of the land of Egypt from being servants to them and I have broken the staves of your yoke and made you goe upright But if ye will not hearken unto me and will not doe all these commandements And if yee shall despise my statutes and if your soule loath my judgements so that yee doe not all my commandements that yee breake my covenant I also will doe this unto you I will even appoint over you suddaintertour the consumption and the burning-ague that consume the eyes and pine-away the soule and ye shall sow your seed in vain and your enemies shall eat it And I will set my face against you and ye shall be smitten before your enemies and they that hate you shall rule over you and yee shall flee when none pursueth you And if yet for these yee will not hearken unto me then I will adde to chastise you seven times for your sinnes And I will breake the excellencie of your power and I will make your heavens as yron and your earth as brasse And your strength shall be spent in vaine and your land shall not give her increase and the trees of the land shall not give their fruit And if ye walke with me contrarie and be not willing to hearken unto me then I will adde plagues upon you seven times according to your sinnes And I will send among you wilde-beasts of the field which shall robbe you of your children and cut-off your cattell and make you few and your wayes shall be desolate And if by these ye will not be chastised by me but will walke with mee contrary Then will I also walke with you contrary and even I will plague you seven times for your sinnes And will bring upon you a sword that shall avenge the vengeance of the covenant and ye shall be gathered into your cities and I will send the pestilence among you and yee shall bee given into the hand of the enemie When I shall breake unto you the staffe of bread then ten women shall bake your bread in the oven and they shall returne your bread by weight and yee shall eat and not be satisfied And if for this ye will not hearken unto 〈◊〉 〈◊〉 me but will walke with me contrary Then I will walke with you in wrath contrary and I even I will chastise you seven times for your sinnes And ye shall eat the flesh of your sons and the flesh of your daughters shall ye eat And I will destroy your high places and cut-downe your Sunne-images and cast your carkasses upon the carkasses of your filthy idols my soule shall loath you And I will make your cities a wast and will make-desolate your Sanctuaries and I will not smell the smell of your rest And I will make the land desolate and your enemies which dwell therein shall be astonished at it And you will I scatter among the heathens and will draw out a sword after you and your land shall be desolate and your cities shall be a wast Then shall the land injoy her Sabbathes all the dayes that it lyeth-desolate and you in your enemies land then shall the land rest and injoy her Sabbathes All the dayes that it lyeth-desolate it shall rest for that it rested not in your Sabbathes when ye dwelt upon it And they that are left of you I will even bring a softnesse into their heart in the lands of their enemies and the sound of a driven leafe shall pursue then and they shall flee as fleeing from a sword and shall fall when none pusueth And they shall fall every man upon his brother as before a sword when none pursueth and yee shall not have power-to-stand before your enemies And ye shall perish among the heathens and the land of your enemies shall 〈◊〉 you up And they that are left of you shal piâ—e away in their iniquity in your enemies lands and also in the iniquities of their fathers they shall pine-away with them And if they shall confesse their iniquity and the iniquity of their fathers with their transgression which they transgressed against me and also that they have walked with me contrary And that I also have walked with them contrary have brought them into the land of their enemies if then their uncircumcised heart be humbled and then they accept of their iniquitie Then will I remember my covenant with Iakob and also my covenant with Isaak and also my covenant with Abraham will I remember and I will remember the land And the land shall be left of them and shall injoy her Sabbaths while it lyeth-desolate without them and they shall accept of their iniquitie because even for-because they despised my judgements and their soule loathed my statutes And yet for all that when they be in the land of their enemies I will not despise them nor loath them to consume them to breake my covenant with them for I am Iehovah their God
〈◊〉 I This addition was lest they should impute their chastisements to any other then God as the heathens did to Chance 1 Sam. 6. 9. and to note the certainty and inevitablenesse of their afflictions Vers. 29. the flesh of 〈◊〉 sonnes in Greeke the fleshes and so the word is used plurally in Rev. 19. 18 This threatning is repeated and inlarged in Deuteronomic 28. 53. 57. mentioned also in Ezek 5. 10. fulfilled in Iehorams dayes 2 King 6. 29. and lamented in Ieremies who saith The hands of the pittifull women have sodd 〈…〉 their owne children they were their meat in the destruction of the daughter of my people Lam. 4. 10. Vers. 30. well destroy your high places in Gâ—eeke will make desolate your pillars In high-places they used to assemble for worship and sacrifice 2 Chro. 1. 3. 1 King 3. 4. especially the Idolaters erected and used such Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction as doth Moses Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places understand buildings erected as of Iosiah it is said he burnt an high-place and stampt it small to powder 2 King 23. 15. Sun-images called in Hebrew Chammanim of Chammah the Sunne which Idolaters were wont to worship 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun and charrets 2 King 23. 11. and these Sunne-images they used to set on high above the Altar 2 Chronicles 34. 4. And God here threatneth their ruine as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands but in Esa. 27. 9. idols cast your carkasses or lay Hebr. give your carkasses that they shall not have seemely buriall or be suffered to rest in their graves as in Ezek. 6. 4. 5. 13. he saith I will cast downe your slaine men before your filthy idols and I will give the carkasses of the sonnes of Israel before their filthy idols and will scatter your bones round about your altars And in Ierem. 8. 1. 2. At that time saith the Lord they shall bring out the bones of the Kings of Iudah and the bones of his Princes and the bones of the Priests and the bones of the Prophets and the bones of the inhabitants of Ierusalem out of their graves and they shall spread them before the Sun and the Moone and all the host of heaven c. they shall not be gathered nor bee buried they shall be for doung upon the face of the earth This judgement Iosiah fulfilled in part when he burnt the bones of the Priests upon the altars 2 Chro. 34. 5. 2 King 23. 20. But specialâ—y it was accomplished by the heathens that destroyed them Ps. 79. 〈◊〉 2. 3. filthy idols or doung 〈…〉 gods so called in contempt Gillulâ—â— Excrements or Doung the Grand Chaldee here and often 〈◊〉 them idols my soule in Chaldee my Word shall loath or abhorre you This is opposed unto the promise in verse 11. and it is manifested by Gods judgments on this people as the Prophet complaineth Hath thy soule loathed Sion Why hast thou smitten us and 〈◊〉 〈◊〉 healing for uâ— c. Ierem. 14. â—9 Vers. 31. a waste 〈◊〉 〈◊〉 place a desert so in verse 33. This was 〈◊〉 even on Ierusalem it selfe Nehem. 2. 17. So that not onely their idols and idolatrous monuments but their common wealth and most religious places were rui 〈…〉 And so by another Prophet he saith I will make Ierusalem heapes a denne of Dragons and I will make the cities of Iudah a desolation without an inhabitant Ier. 9. 11. your Sanctuaries or as the Greek translateth your holy-places such as were the Tabernacle called a Sanctuarie Exodus 25. 8. and the Temple 〈◊〉 Chronicles 22. 19. and each of them for the sundry roomths in them as the courtyard holy and most holy place was called plurally Sanctuaries Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you The Hebrewes referre this word Sanctuaries to their Synagogues also which they had in all their cities for the people to meet in on the Sabbathes Luk. 4. 16. the ruinating of them is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land They had also Schooles or Academies for trayning up their youth in the learning of the Law such scholars of old were called Sonnes of the Prophets 2 King 2. 3. and 4. 38. and 5. 22. in ages following they were named Disciples Mark 2. 18. The rites and orders of these are in the Hebrew canons described thus Schoolemasters were to be appointed in every province in every citie And the master sate and taught them all the day long and some part of the night to traine them up for to learne both day and night Five and twentie scholars did learne by one Teacher if there were moe from five and twenty unto fortie then they set another with him to helpe him to teach them if they were moe then fortie they set them up two schoolemasters They might not teach the Law save to a Disciple of honest and good conversation but if hee walked in a way not good they first converted him unto goodnesse and guided him into the right way and made triall of him and afterwards they received him into the Academie which they called in their tongue â—â—th hammid rash that is an House of exposition or studie and did teach him The master sate in the chiefe place and the disciples were in a round before him like a crowne that they might all see the master and heare his words And the Master sate not on a seat and the Disciples on the ground but either all on the ground or all on seats If when the Master taught the Disciples understood him not hee might not bee angry with them but must againe repeat the thing though it were many times untill they understood the matter Also the Disciple might not say hee did understand when hee understood not but was to aske againe though it were many times Two might not aske together nor aske the master of any other thing then that wherein they studied They might not sleepe in the schoole nor talke there of any other matter then of Gods Law onely for the holinesse of the schoole was greater then the holinesse of the Synagogue These and other like orders are shewed by Maimony in Thalmud Tâ—â—raâ— chapter 2. and 4. Now touching the Synagogues they write that every place wherein there were tenne men of Israel it was necessa 〈…〉 that they should prepare there an house wherein 〈◊〉 assemble for prayer at all time of pâ—ayer And this place they called Beth hacneseth An house of Assemblie in the Greeke a Synagogue And the citizens were to bee compelled to build them a Synagogue and to buy
translateth it Who so shall greatly 〈…〉 The Lord having before given order for the pu 〈…〉 tion of the Campe of Israel in ne 〈…〉 duties and things commanded doth the like here for voluntarie service which he would accept 〈◊〉 their hands And this Law for abstinence from wine and strong drinke is set next the Law for the dâ—â—â—led or suspected woman because by drinking such things people doe often fall into 〈◊〉 Gen. 19. 32. 35. as it is said Lookâ— not upâ—â— the wine when it is red c. thiâ—e eyes will behold 〈…〉 women Prov. 23. 31. 33. But by abstaining there-from the body and minde may be kept 〈◊〉 and pure 〈…〉 vow which is a religious 〈…〉 made unto God see the annotations on Lev. 27. 2. And whereas he spake of man or woman it is to be understood of such as are free and in their owne power for they that were under the power of an other their superiour might disanull their vow if he would by the Law in Num. 3â— 4 c. So in this speciall vow as the Hebrew canons say The father of a child or the husband of a wife may disanull the Naziriteship of his wife if he will as in other vowes Maimony in Misn. tom 3. in Naziâ—â—th chap. 2. sect 17. a Nazirite this name wee retaine of the Hebrew Nazir whom the Greeke sometime calleth Nazâ—raios after the Hebrew Iudg. 13. 5. sometime expoundeth Sâ—â—ctâ—fied or Consecrated Amos 2 12. and Nazir by interpretation is one Separated or exempt unto some speciall sanctitie or dignitie as Ioseph is called a Nazirite or separated Gen 49. 26. Dâ—ut 33. 16. and Nezer is used for a Crowne see Exod. 29. 6. And whereas our Saviour Christ is called a Nazarene Matth. 2. 23. it was not of this name Naziâ— noâ— of this vow for he both dranke wine and was polluted by the dead Luk. 7. 33 34. and 8. 49 54. which the Nazirites might not doe but because he was Neâ—â—er the Branch out of the roots of Iesse Esaâ— 11. 1. and was brought up in the citie Nazareth or Nâ—tsrath Mat. 2 23 therefore he was called a Natsarene or according to the Greek pronunciation a Naz 〈…〉 which title the Evangelists give him sundry waies Nazarenes the Nazaren Mar. 16. 6. Nazarâ—ios the Nazâ—raean Maâ— 2. 23. and 26. 71. Nazoraiâ—s the Nazoraean Act. 2. 22. and 6. 14. and Iesus of Nazaret Act. 10. â—8 all which differ from Nazâ—raios the word by which the Greeks sometime expresse the Nâ—zir or Nazirite mentioned in this Law Not withstanding though Christ was no Nazirite according to this carnall commandement as the Apostle speaketh of the Priesthood Heb. 7. 16. yet the truth of this type was fulfilled in him by the spirit of Sanctification and after the power of an endlesse life to separate himselfe or to make himselfe a Nazirite for thereof here it hath the name and differeth from the word separate used before which was more generall The Greeke translateth to sanctifie or purifie himselfe which word the Holy Ghost useth in Act. 21. 24. sanctifie or purifie thy selfe â—ith them that is be a Naziriâ—e with them Nazi 〈…〉 es were some appointed of God as Samson â—â—â—g 13. 5. and â—ohn the Baptist Luke 1. 15. some by men and they were either Nazirites all the daies of their life as was Samuel 1 Sam. 1. 11. or but for certaine daies as the lawes here giuen by Moses shew And for the vow of a Nâ—zirite the Hebrews have these rules He that saith I will not depart 〈◊〉 of this world untill I be a Nâ—zirite he is to be a Nazirite out of hand lâ—st â—e die presently and if he deâ—er his N 〈…〉 ship he transgresseth against this lâ—w iâ— D 〈…〉 2â— 21. Thou shalt not delay to pay it When a man hath pâ—rpâ—sed in his heart and utteâ—â—d with his 〈◊〉 wâ—rds which carry this sense that 〈◊〉 will 〈◊〉 a Nâ—zirite though they carry this sense a far â—ff â—â—t plâ—iâ—ly he is a Nazirite He that 〈◊〉 loe I will be a Nazirite from the kernels of grapes onely or from the â—usks onely or a Nazirite from shaving or from uncleannesse onely he is a full Nazirite and all the particular râ—â—es of Naziriteship are upon him yeâ— though it was not in his heart to separate himselfe but from that thing onely forasmuch 〈◊〉 he hath spâ—ken that he â—ill separate from that which is forbidden the Nazirites he is a full Nazâ—rit If they fill him a cup of wine and give it him to drinke and he say I am a Nazirite from it he is a full Naziritâ— But if he have a grieved â—â—ule or 〈◊〉 and they requâ—st him to drinke thâ—t he may forgâ—t his sorrow and he say I am a Nazirite from it thâ—n that â—up onely is 〈…〉 lawfull unto him and he is no Nazirite for there was no further 〈◊〉 than that he would â—â—t drinke this cup. He that saith I will be a Nâ—zirite upon condition that I will drinke wine or 〈◊〉 pâ—lluted by the dead or shâ—ve my haire loâ— he is a Nazirite and is forbidden thâ—se all because he conditioneth against that which is written in the Law and who soâ—oÌ„ ditioneth against that which is written in the Law his c 〈…〉 ion is frâ—strate He 〈◊〉 saith I will be a Nazirite when I â—ave a sâ—n when 〈…〉 is borne unto him he is a Nazirite Hâ— that v 〈…〉 th Naziritâ—ship in ignorance or by 〈◊〉 c. 〈…〉 ree as fâ—r other vowes But â—e that is 〈…〉 brought to vow N 〈…〉 p 〈…〉 If a 〈…〉 to his 〈◊〉 〈◊〉 〈◊〉 〈…〉 sonne be 〈◊〉 th 〈…〉 is bound to direct him 〈◊〉 all 〈…〉 ziriteship if the 〈◊〉 〈…〉 Nâ—ziritâ— Mâ—imoâ—y in Nâ—ziruâ—h 〈…〉 ch 2. sect 1. 3. 14 〈…〉 〈…〉 ly unto him as â—â—s 8 in Câ—aldee 〈…〉 and Iâ—nathan explaineth it to the name of 〈…〉 This sheweth the end and use of these vowes to be religious for the strengthning of faith â—nd 〈…〉 of vertue and for honour and thank 〈…〉 God after men have obtained his blessings as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people when he raised up such among them whereby they might be iâ—ciâ—ed unto holinesse of life as he saith I r 〈…〉 sed up of your sons for Propheâ—s aâ—d of your young mâ—n for Nazirites Amos 2. 11. Hereupon the Hebrews teach He that saith Loc I will 〈…〉 Nazi 〈…〉 I doe so or so or if I doe it not and the li 〈…〉 â—e is a wicked man and such Naz 〈…〉 iteship is 〈…〉 mâ—ns But â—e that voweth to the Lord by way of holinesse is honest and commendable and of him it is said in Num. 6. 7. the Crowne of his God is upon his head and the Scripture compareth him with a Prop 〈…〉 〈◊〉 2. 11. M 〈…〉 in Nazir 〈…〉 h ch 10. sect 14. It appeareth by 1 Maccaâ— 3. 49. that in publike calamities they used to make and keepe this vow more
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
to the Law in Num. 5. 8 compared with Lev. 6. 2 6. And unto that parâ—â—cular do Iarchi Chazkuni here referre it Nâ—â— that ram was most holy because it was a Trespasse-offring but the thing it selfe which was stollen and restored to the Priest was of the common things as after shall be shewed Vers. 10. In the holy of holies Observe how the Court of the Sanctuarie is here called the holy of holies or most holy place in respect of the Camp of Israel and citie Ierusalem which were holy places for the light holy things as the Passeover Peace-offerings and the like to be eaten in as also in comparison with the great court for the people which was without the Priests court 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies or most holy place which was in the Tabernacle after the second veile was not a place to eat in or for any to come into save for the high Priest once in the yeare to make atonement Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle but in the Court and that is here meant as the Law sheweth In the holy place in the court of the Tent of the congregation they shall eat it Levit. 6. 16. And in the court of the Temple there were chambers for such uses Nehem. 13. 5 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers where the Priests that approach unto the LORD shall eat the most holy things there shall they lay the most holy things and the Meat-offering and the Sin-offering and the Trespasse-offering for the place is holy And whereas Ezekiel there prophesieth of the third Temple the Temple of the Gospell which Christ should build at which time the legall Priesthood of Aaron should have an end Heb. 7. these ordinaÌ„ces did signifie besides the Ministers maintenance forespoken of 1 Cor. 9. 13 14. that they which should by Christ be made Priests unto God his Father Rev. 1. 6. as all true Christians are 1 Pet. 2 5 9. should be made partakers of Christ who is both our Meat-offering our Sin Trespasse-offring and feeding on his flesh by faith should be nourished unto life eternall Ioh. 6. 35. 50. 51. coÌ„pared with Heb. 13. 10. 15. every male and not the female for the Priests wives daughters might not eat of the most holythings as they did of the holy and common things v. 11. 13 19. Lev. 6. 18 29. and 7. 6. But now for our partaking of Christ there is neither male nor female for we are all one in Christ Iesus Gal. 3. 28. holy Hebr. holinesse in Greeke holy things shall they be unto thee meaning that onely the Priests and they in their holinesse and cleannesse should eat thereof The blemished Priests might eat but the uncleane might not eat Lev. 21. 21 22. 22. 3 6. The flesh iâ— selfe also must be holy for if any uncleane thing touched it it was burnt and might not be eaten Lev. 7. 19. Vers. 11. And this Here he passeth on to the light holy things which might be eaten by the Priests male female without the Sanctuarie the heave-offering of their gift that is which the Israelites give to the Priest out of their heave-offerings such were as Iarchi also here explaineth the heave-offring of the sacrifice of confession of the peace-offerings and of the Nazirites ram whereof see Lev. 7. 11 12 14. 32 34. Num. 6. 17 20. In Deu. 12. 6. 17. there is meÌ„tioned the heave-offering of your hand w ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places the wave-offerings as the breast of the Peace-offerings Levit. 7. 30 31 34. for that was waved as the shoulder was heaved thy daughters understand whiles they remained in their fathers house but being married to strangers they might not eat of the holy things see Levit. 22. 12 13. every cleane person though the Priests slave bought into or borne in his house but no stranger nor hired servant Levit. 22. 10. 11. neither might any uncleane person eat of it Lev. 7. 20 21. Verse 12. All the fat that is as the Chaldee expoundeth it All the best which the Greeke translateth All the first-fruits The fat is often used for that which is good and best of things not of beasts onely but of wheat as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here of oile and wine and so of the land in generall as Gen. 27. 28. and 45. 18. And as after God saith to the Levites in v. 30. wheÌ„ ye have heaved the fat therof so this concerned all the people that they should doe the like They heave not up any but the fairest saith Maimony in Trumoth ch 5. sect 1. See the annotations on Gen. 4. 4. the new oile in Greeke the oile so after of the wine The Law concerning these is repeated in Deut. 18. 4. thus The first-fruits of thy corne of thy new wine and of thy new oyle c. shalt thou give unto him that is unto the Priest Vnder these three all other of like sort are comprehended which the Hebrews explaine thus All mans meat that iâ— kept which groweth out of the earth is bound to pay the Heave-offering or first-fruits And it is a commandement to separate out of it the first-fruits for the Priest Deut. 18. 4. As corne wine and oile are mans meat and grow out of the earth and have owners as it is written THY CORNE so whatsoever is of like sort is bound to pay the heave-offering and likewise the tithes Maimony in Trumoth ch 2. s. 1. See after on v. 21. for the tithes As for the first-fruits w ch the owners brought into the Sanctuarie Deut. 26. the Hebrewes say they were but of seven things only as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests the first-fruits brought before the Lord there given to the Priest for these were two gifts as after shall be shewed the first-fruits called in Hebrew Reshith that is the first or the beginning after in v. 13. he speaketh of first-fruits called in Hebrew Biccurim of them he saith which they shall bring unto Iehovah to wit into the Sanctuarie according to the Law in Deut. 26. 2. 3 c. of these he saith which they shall give unto Iehovah for they were not bound to bring them out of their place but the Priests came where they were and tooke them These for distinctions sake the Hebrewes call the great heave-offering the other they call the first-fruits So in this place Sol. Iarchi saith the first-fruits of them this is the great heave-offering And of these the Hebrew Canons say The Israelites are not bound to take paines about the Heave-offering and to bring it from the corne-floore to the Citie or from the wildernesse to the inhabited land but the Priests goe out to the corne-floores
and the Israelites give them their portion there And if the Priests come not then he separateth it and leaveth it in the cornestâ—â—re And if there be wilde beasts or cattell that wiâ—â— devoure it there and there be none to keepe it from them our wise-men have ordained that they should then bring it to the citie and be payed of the Priest for the bringing of it For if he separate it and leave it for the beasts be profaneth the name of God Maimony in Trumoth ch 12. sect 17 For the practise of these ordinances see Nehem. 10. 35 39. how the people brought their first-fruits and tithes to the nouse of God which they shall give The Law saith not how much they should give but leaveth it to the peoples liberality Howbeit in Ezek. 45. 13. it is written This is the Heave-offring which ye shall heave up the sixth part of an Ephah of an Homer of wheat c. that was the sixtieth part for an Homer contained ten Ephahs Ezek. 45 11. whereupon the wise-men of Israel ordained that none should give for his first-fruits lesse than the sixtieth part The great Heave-offring hath no set measure by the Law for it is said in Deut. 18. 4. The first fruits of thy corne c. But a man may not separate save according to the measure which our wise-men have set c. And what measure is that A good eye that is a liberall person one of forty and a meane eye one of fifty an evill eye that is a niggard one of sixty And he may not give lesse than one of sixty Maimony in Trumoth ch 3. s. 1 2. The like measure they set for the other First-fruits brought into the Sanctuary Maim in Biccurim or First-fruits ch 2. s. 17. See the notes on Exod. 22. 29. According hereunto is that saying of Ben Syrach give the Lord his honour with a good eye and diminish not the first-fruits of thine hands Ecclus. 35 8. unto Iehovah They were given unto the Lord in that they were given by his appointment to his Priests for their anointing ve s. 8. and service in his Sanctuary therefore they were holy For this cause the Priests were not to receive them after any base or servile manner but as gifts due to the Lord and to them from him and as the Hebrew Canons shew the Israelites were to give them their portion with honour And it was unlawfull for the Priests or Levites to snatch away the heave-offrings or the tithes yea if they did but aske their portion with their mouth it was unlawfull but they were to receive them with honour For at the Lords table they did eat and at his able they did drinke these gifts were the Lords and he did vouchsafe them unto them as it is written I have given unto thee the charge of mine heave-offrings Num. 18. 8. Maimony in Trumoth ch 12. sect 18 c. given unto thee namely for the Priest to eat drink and anoint himselfe with them according to the ordinary use of the creatures The great Heave-offring is given for meat and for drinke and for anointing for anointing is as drinking as it is said And let it enter as water into his inward part and as oile into his bones Psal. 109. 18. And drinking is comprehended under eating that he is to eat that which is wont to be eaten and drinke that which is wont to be drunke and anoint with that which they use to anoint with not with wine or vineger But they anoint with oile that is cleane and burne in lampes that which is uncleane Maim in Trumoth ch 11. sect 1. Who they were that might eat and who might not eat of these Heave-offrings iâ— shewed in Levit. 22. 3 c. Vers. 13. The First-fruits These were another gift which the people brought into the Sanctuary made consession over them to the Lord and then gave them to his Priest whereof see Deut. 26. 〈◊〉 c. These were paid before all other duties before the great Heave-offring fore-mentioned or the tithes after spoken of in vers 21. The Hebrews say When men separate the Heave-offring and the Tithe they are to separate them in order as he separateth the First-fruits spoken of in Deut. 26. first of all and after them the great Heave-offring and after that the first tithe which was given to the Levites vers 21. and after that the second tithe or tithe of the poore whereof fee Deut. 14. 22 23 28 29. Maim in Trumoth ch 3. sect 23. shal eat it in Greek shall eat them Of the cleane person in the Priests house see vers 11. The eating of these first-fruits was to be onely in Ierusalem the holy Citie and whosoever eateth of that gift wherein holinesse is blesseth God who sanctified them with the sanctification of Aaron and commanded them to eat so or sâ— Maim in Biccurim ch 1. sect 2. Vers. 14. devoted thing in Hebr. Cherem of this the Hebrewes say some things were devoted absolutely and such are spoken of here and given to the Priests some things were devoted in speciall unto God or to his Sanctuary and they oâ— the price of them went to the Sanctuary See the Annotations on Lev. ch 27. vers 28. c. shall be thine The use of these is not restrained to the Sanctuary or holy Citie or to the Priests alone but by the Hebrewes these were the Priests due in every place and were common things Maimony in Biccurim ch 1. sect 7. Vers. 15. that openeth the wombe Hebr. every opening of the wombe which the Greeke translateth every thing that openeth every wombe or matrice Hereby the first-borne onely is meant as the Law sheweth in Exo. 13. 2. and such as were males Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme that is thou shalt surely or in any case redeeme the father was to give the Priest to take the redemption money It figured the redemption of Gods people called the Church of the first-borne which are written in Heaven Hebr. 12. 23. who are not redeemed with corruptible things as silver and gold c. but with the precious bloud of Christ 1 Pet. 1. 18 19. So being bought from among men they are the First-fruits unto God and to the Lambe Rev. 14. 4. of the uncleane beast this is translated in Greeke of uncleane beasts as implying all sorts elsewhere the Law mentioneth the Asse it may be for an instance Exod. 13. 13. and 34. 20. But the Hebrews say The uncleane beaâ— spoken of here is the Asse only Maim in Biccurim chap. 12. sect 3. thou shalt redeeme the Asse was to be redeemed with a Lambe or else the owner was to breake the necke of the Asse see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say These two commandements of redeeming it with a Lambe or of breaking the necke of it were of force in every place and at every time and the commandement of redeeming it was before the commandement of
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
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
they were numbred to make atonement for their soules Exod. 30. 15 16. CHAP. XXXII 1 The Reubenites and Gadites sue for their inheritance on that side Iordan 6 Moses reproveth them 16 They offer him conditions to his content 28 Moses commandeth Eleazar and Iosua to give them that inheritance when they had performed the conditions 31 The Gadites and Reubenites promise againe to performe them 33 Moses assigneth them the land 34 They build fenced cities for their wives and children and folds for their cattell 39 The sons of Manasses conquer the Amorites in Gilead and have it and the villages thereof given them by Moses for a possession NOw the sonnes of Reuben and the sonnes of Gad had a very great multitude of cattell and they saw the land of Iazer and the land of Gilead and behold the place was a place for cattell And the sonnes of Gad and the sonnes of Reuben came and said unto Moses and unto Eleazar the Priest and unto the Princes of the Congregation saying Ataroth and Dibon and Iazer and Nimrah and Heshbon and Elealeh and Shebam and Nebo and Beon The land which Iehovah smote before the Congregation of Israel is a land for cattell and thy servants have cattell And they said If we have found grace in thine eyes let this land be given unto thy servants for a possession bring us not over Iordan And Moses said unto the sonnes of Gad and to the sonnes of Reben Shall your brethren goe to warre and shall you sit here And wherfore break ye the heart of the sons of Israel from going over into the land w ch Iehovah hath given them Thus did your fathers when I sent them from Kadesh-barnea to see the land For they went up into the land of Eshcol and saw the land and brake the heart of the sonnes of Israel that they should not goe into the land which Iehouah had given them And Iehovahs anger was kindled in that day and he sware saying If the men that came up out of Egypt from twenty yeares old and upward shall see the land which I sware unto Abraham unto Isaak and unto Iakob because they have not followed mee fully Save Caleb the sonne of Iephunneh the Kenizite and Iosua the sonne of Nun for because they have followed Iehovah fully And Iehovahs anger was kindled against Israel and hee made them wander in the wildernesse fortie yeares untill all the generation was consumed that had done evill in the eyes of Iehovah And behold ye are risen up in your fathers sted an increase of sinfull men to augment yet the burning anger of Iehovah against Israel For if yee turne away from after him then will he yet againe leave them in the wildernesse and yee shall destroy all this people And they came neere unto him and said We will build sheep-folds here for our cattell and cities for our little ones But wee our selves will goe ready armed before the sonnes of Israel untill that we have brought them unto their place and our little ones shall dwell in the fenced cities because of the Inhabitants of the land Wee will not returne unto our houses untill the sonnes of Israel have inherited every man his inheritance For we will not inherit with them on yonder side Iordan and forward because our inheritance is come unto us on this side Iordan Eastward And Moses said unto them If ye will doe this thing if ye will goe armed before Iehovah to warre And will goe all of you armed over Iordan before Iehovah untill he have driven out his enemies from before him When the land is subdued before Iehovah then afterward yee shall returne and ye shall be guiltlesse before Iehovah and before Israel and this land shall be yours for a possession before Iehovah But if ye will not doe so behold you have sinned against Iehovah and know ye your sinne which will find you out Build ye cities for your little ones and folds for your sheepe and doe that which hath proceeded out of your mouth And the sonnes of Gad and tâ—e sonnes of Reuben said unto Moses saying Thy servants will doe as my lord commandeth Our little ones our wives our flocks and all our cattell shall bee there in the cities of Gilead But thy servants will passe over every one armed for warre before Iehovah to battell as my lord speaketh So concerning them Moses commanded Eleazar the Priest and Iosua the sonne of Nun and the heads of the fathers of the tribes of the sonnes of Israel And Moses said unto them If the sonnes of Gad and the sonnes of Reuben will passe with you over Iordan every man armed to battell before Iehovah and the land shall be subdued before you then yee shall give unto them the land of Gilead for a possession But if they will not passe over with you armed then they shall have possessions among you in the land of Canaan And the sonnes of Gad and the sonnes of Reuben answered saying As Iehovah hath spoken unto thy servants so will I doe We will passe over armed before Iehovah into the land of Canaan and the possession of our inheritance on this side Iordan shall bee ours And Moses gave unto them unto the sonnes of Gad and unto the sonnes of Reuben and unto halfe the tribe of Manasses the sonne of Ioseph the kingdome of Sihon king of the Amotites and the kingdome of Og king of Bashan the land with the cities thereof in the coasts the cities of the land round about And the sonnes of Gad built Dibon and Ataroth and Aroer And Atroth Shophan and Iazer and Iogbehah And Beth-Nimrah and Beth-Haran fenced cities and folds for sheepe And the sonnes of Reuben built Heshbon and Elealeh and Kirjathaim And Nebo and Baal-Meon the names being changed and Sibmah and they called by names the names of the cities which they builded And the sonnes of Machir the sonne of Manasses went to Gilead and tooke it and dispossessed the Amorite w ch was in it And Moses gave Gilead unto Machir the sonne of Manasses and he dwelt therein And Iair the sonne of Manasses went and tooke the villages and called them the villages of Iair And Nobah went and tooke Kenath and the daughters thereof and hee called it Nobah after his owne name Annotations REuben he was Israels first-borne of his wife Leah Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid Gen. 30. 10. 11. To these are added some of the sonnes of Manasses vers 39. c. who was the sonne of Ioseph the eldest sonne of Israel by his wife Rachel Gen. 30. 22. 24. Iazer a citie taken a while before from the Amorites Num. 21. 32. Gilead in Greeke Galaad a mountaine also of the Amorites which had many cities halfe that mount was given to the sonnes of God the other halfe to the sonne of Manasses vers 40. Deut. 3. 12 13. Ios. 13. 24. 25. 31. a place for cattell that is meet to seed and
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
ever Dan. 6. 26. Wherefore that speech of Iob My Redeemer liveth Iob 19. 25. is translated in the Greeke The Eternall is he that shall unloose mee and lived Men till they be redeemed by Christ are through feare of death all their life time subiect to bondage Heb. 2. 15. Though God came not now to judge them neither so much as up braided them with their sinnes past yet could they not heare his voice but as the Apostle noteth they that heard it intreated that the word should not be spoken to them any more for they could not endure that which was commanded Heb. 12. 19 20. Vers. 27. Goe neere thou The people being terrified seeke for a Mediatour and that is the end and use of the Law to drive men unto Christ. Wherefore their affection now pleased God vers 28 29. and he gave them Moses to helpe them for the present and further promised them a Prophet like unto him which was Christ Deut. 18. 15. 18. Act. 3. 22. 26. thou speake unto us The office of a Mediatour as he is a Prophet Deut. 18. 15. is here described which is to goe neere unto God having received the word from him to speake it unto the people This was fulfilled in Christ Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake the words are in the feminine gender as if they had spoken to a woman which is thought to be a note of the peoples troubled minde see the like in Num. 11. 15. and doc The like they promised before God spake these words Exod. 19. 8. not knowing the impossibilitie of the Law but how farre they were from performing this the golden calfe which they made ere fortie dayes were expired is a witnesse for which sinne Moses brake the Tables of the covenant Exod. 32. Deut. 9. 9. c. yet their good affection pleaseth the Lord. Vers. 28. well said The Greeke translateth they have spoken all things rightly or well Vers. 29. Who will give An Hebrew phrase meaning O that some would give or O that there were and so the Chaldee explaineth it The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere to feare c. The things that God approveth in men are feare humilitie distrust in themselves and a confidence in him with love unto his Law Hereunto God called them by this his covenant drawing them unto Christ. Vers. 31. all the commandement that is the Law in generall or commandements as the Greeke translateth it the singular being often put for the plurall or every commandement So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe or and doe as this phrase often signifieth see the notes on Gen. 2. 3. right hand or to the left This signifieth an exact care to walke in Gods Law as in the high way from which men may not turne aside as in Deut. 2. 27. Therefore all aberration from the right way is noted by the turning to the right hand or to the left Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27. CHAP. VI. 1 Moses setting himselfe to explaine Gods commandements exhorteth Israel unto obedience 4 He beginneth with the first and great commandement the love of the Lord 6 and of his Law in their heart 7 and of teaching it to their children 8 and professing it by outward signes 10 He warneth them that they forsake not God by prosperitie 16 nor by adversitie 17 but to keepe his Law for their good 20 and to endevour the continuance and propagation of his religion among their posteritie ANd this is the Commandement the Statutes and the Iudgements which Iehovah your God commanded to teach you to doe in the Land whither yee passe over to possesse it That thou maiest feare Iehovah thy God to keepe all his statutes and his commandements which I command thee thou and thy sonne and thy sonnes sonne all the dayes of thy life and that thy dayes may be prolonged Heare therefore ô Israel and observe to doe that it may be well with thee and that ye may multiplie mightily as Iehovah the God of thy fathers hath spoken unto thee in the land that floweth with milke and honey Heare ô Israel Iehovah our God Iehovah is one And thou shalt love Iehovah thy God with all thy heart and with all thy soule and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt whet them on thy children and shalt speake of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And thou shalt binde them for a signe upon thy hand and they shall be for phylacteries betweene thine eyes And thou shalt write them upon the doore-posts of thine house and on thy gates And it shall be when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers to Abraham to Isaak and to Iakob to give unto thee cities great good which thou buildedst not And houses full of all good things which thou filledst not and wells digged which thou diggedst not vineyards and olive-trees which thou plantedst not and thou shalt have eaten and be full Take heed to thy selfe left thou forget Iehovah which brought thee forth out of the land of Egypt out of the house of servants Thou shalt feare Iehovah thy God and serve him and shalt sweare by his name Ye shall not goe after other gods of the gods of the peoples which are round about you For Iehovah thy God is a jealous God in the midst of thee lest the anger of Iehovah thy God be kindled against thee and he destroy thee from off the face of the earth Yee shall not tempt Iehovah your God as ye tempted him in Massah Keeping ye shal◠keepe the commandements of Iehovah your God and his testimonies and his statutes which he hath commanded thee And thou shalt doe that which is right and good in the eyes of Iehovah that it may be well with thee and thou maist goe in and possesse the good land which Iehovah sware unto thy fathers To drive out all thy enemies from thy face as Iehovah hath spoken When thy sonne shall aske thee to morrow saying What are the testimonies and the statutes and the judgements which Iehovah our God hath commanded you Then thou shalt say unto thy sonne Wee were servants to Pharaoh in Egypt and Iehovah brought us forth out of Egypt with a strong hand And Iehovah shewed signes and wonders great and evill upon Egypt upon Pharaoh and upon all his house before our eyes And he brought us out from thence that he might bring us in to give unto us the land which he sware unto our fathers And Iehovah commanded us to doe all these statutes to feare Iehovah our God for good unto us all dayes
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing 〈…〉 to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
sect 3. Vers. 9. shalt kill him by shewing the thing to the Magistrate who hath power to kill him therfore the Greeke translateth Shewing thou shalt shew concerning him thine hand this is spoken to the accuser or first witnesse who must cast the first stone at him Deut. 17. 7. Of the manner of stoning used in Israel see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah in Chaldee to make thee to erre from the feare of the Lord that is to goe astray from his true worship â—â—d service as feare in Esay 29. 13. is expounded worship in Matt. 15. 9. of servants in Greeke and Chaldee of servitude or bondage Vers. 11. shall doe no more Hebr. shall not adde to doe as this evill word that is any such evill thing as this is For punishment of transgressours is a meane to restraine others from wickednesse and to make them wise Prov. 21. 11. On the contrary Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words All Israel shall heare c. that a cryer was to proclaime before him unto all the cause of his death and they note foure sorts of evill doers before whom such proclamation was made The rebellious Elder Deut. 17. 13. the presumptuous false witnesse Deut. 19. 19 20. the intiser to Idolatry here spoken of and the stubborne rebellious sonne Deut. 21. 18 21. Maimony tom 4. treat of Rebels c. 3. s. 8. Vers. 12. If thou shalt heare say in one or When thou shalt heare of one that is of any one of thy cities This is one of the most severe lawes wherein God sheweth his jealousie and indignation against idolaters to the utter rooting out not onely of their persons but or their posterity goods and citie it selfe for ever of thy cities of the cities of Israel which were Gods people against whom onely this law is given if they should bee drawne to idolatry and not against those that were without So of spirituall judgment it is said Doe not yee judge them that are within But them that are without God judgeth 1 Cor. 5. 12 13. Vers. 13. sonnes of Belial that is wicked or mischievous persons which the Chaldee interpreteth sonnes of wickednesse Belial in Hebrew Beliijagnal is by interpretation without profit or without yoake that is lawlesse rebellious and wicked and this name is given unto Satan or Antichrist opposed unto Christ in 2 Cor. 6. 15. and to bee sonnes of Belial is to be addicted or given over unto wickednesse as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King 21. 10. The like is of a daughter of Belial 1 Sam. 1. 16. and man of Belial 1 Sam. 25. 25. and sometime the wicked are simply called Belial as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons so is it also to wicked things words or thoughts as in Deut. 15. 9. out from the middest of thee or from among you speaking to Israel from whom such wicked persons might in all ages goe forth as they did also from the Christian Churches as it is said They went out from us but they were not of us 1 Ioh. 2. 19. And this their going out argueth likewise their stubborne and presumptuous carriage in their evill which they did not in secret but as proclaiming warre against the Lord. have thrust away or have driven have withdrawne to wit out of the way as was expressed in vers 5. the Chaldee expoundeth it have caused to erre or goe astray and it noteth the force and efficacie or such seducers as Ieroboam is said to have driven Israel from following the Lord 2 King 17. 21. See before on Deut. 4. 19. the inhâ—bâ—tants This is spoken generally and indefinitely if all the inhabitants were seduced there is no doubt but the judgment following was to be executed the Hebrews also thinke if the greater part of the citie were drawn away they all that were seduced were to dye and the citie to bee destroyed but if the lesser part onely were withdrawne then they were killed but the citie it selfe was to be let stand as is further shewed in the annotations following other gods in Chaldee the idols of the peoples so here were two evills the forsaking of the true God whom they had knowne and the following of other gods whom they had not knowne Of these the Lord saith by his Prophet Bee astonished O yee heavens at this and be horribly afraid he yee very desolate saith the LORD for my people have committed two evills they have forsaken me the fountaine of living waters they have hewed them out cesternes broken cesternes that can hold no water Ier. 2. 12 13. Vers. 14. Then shalt thou enquire hee speaketh to Israel and therein chiefly to the Rulers whom it most concerned to try out this case and by these three enquire search aske that well or diligently he teacheth them what care should be had for finding out the truth that this severe judgment came not upon any without their due demerit The Hebrewes say They judge not a citie thrust away but in the judgment hall of 71 Magistrates it is said in Deut. 17. 5. Thou shalt bring forth that man or that woman unto thy gates and shalt stone them c. Particular persons are killed by the Iudges that are in every citie but the multitude are not killed save by the great Synedrion The great Court doe send and enquire and search till they know evidently that all the citie or the most of it is thrust away and turned to idolatry Afterward they send two learned men to admonish and to convert them If they convert and shew repentance it is well but if they persist in their folly the Synedrion doe command all Israel to goe up against them to warre and they doe besiege them and wage warre against them untill the citie be broken up When it is broken up forthwith they set for them many courts of judgment and doe judge them whosoever hath two witnesses come against him that hee served an Idoll after they have dispatched him they put him apart If all the Idolaters be found the lesser number they stone them to death and the rest of the citie is delivered If they be found the greater number they carry them up to the high Court and give sentence there against them Maim treat of Idolat c. 4. s. 3. 6. Vers. 15. smite the inhabitants the Greeke saith kill all the inhabitants with the slaughter of the sword which is to bee understood if they bee all found guilty as they say They kill with the sword all that have served the Idoll and smite every soule men women and children if all the citie bee thrust away If the Idolaters be found the greater number they smite all the little ones and women
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
according to the Greeke version Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ who redeemed us from the curse of the Law being made a curse for us as appeared in that he was hanged on the tree Gal. 3. 13. He was reckoned among the transgressors Luke 22. 37. and God made him to be sinne for us who knew no sinne that wee might be made the righteousnesse of God in him 2 Cor. 5. 21. The Chaldee translateth For because he sinned before the Lord he is hanged and thou shalt not defile the land or as the Greeke translateth and the land shall not be defiled which might be by the monument of Gods curse remaining upon it visibly So the buriall was to abolish the curse from appearing in the Lords land A figure of the fruit and effect of our Saviours buriall whereby the rigour of the Law was declared to be satisfied and all our sinnes defaced and removed out of Gods sight that they shall neveâ—be imputed unto us CHAP. XXII 1 The Law for our brethrens cattell strayed or things lost 5 The sex is to be distinguished by appa 〈…〉 6. The dam bird is not to be taken with her young 〈◊〉 8 The house must have battlements 9 Confu 〈…〉 〈◊〉 be avoided 12 Fringes to be made upon the 〈◊〉 13 The punishment of him that slandereth 〈◊〉 20. 22. Of adultery 25 of rape 28 for 〈…〉 30 incest THou shalt not see thy brothers oxe or his sheepe go astray and hide thy selfe from them restoring thou shalt 〈…〉 ore them unto thy brother And if thy 〈◊〉 〈…〉 er be not nigh unto thee or thou 〈…〉 west him not then thou shalt gather it 〈◊〉 thine house and it shall be with thee un 〈…〉 thy brother seeke after it and thou shalt 〈…〉 re it unto him And so shalt thou doe 〈◊〉 his asse and so shalt thou doe with his 〈…〉 ent and so shalt thou doe with every 〈◊〉 of thy brother which shall be lost by 〈◊〉 and thou hast found it thou maist not 〈◊〉 thy selfe Thou shalt not see thy brothers asse or his oxe fallen in the way and hide thy selfe from them lifting thou shalt lift them up with him A mans ornament shal not be upon a woman neither shall a man put on a womans garment for every one that doth these things is an abomination to Iehovah thy God If a birds nest chance to be before thee in the way in any tree or on the ground young ones or egges and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young Sending thou shalt send away the dam the young thou shalt take unto thee that it may be well with thee and thou maist prolong thy daies When thou buildest a new house then thou shalt make a battlement for thy roofe that thou put not blouds in thine house if any falling fall fâ—om it Thou shalt not sow thy vineyard with divers kindes lest the full-ripe fruit the seed which thou hast sowen and the revenue of the vineyard be defiled Thou shalt not plow with an oxe and an asse together Thou shalt not weare linsie-woolsie wooll and flax together Fringes shalt thou make unto thee upon the foure skirts of thy vesture which thou coverest thee withall If a man take a wife and goe in unto her and hate her And lay against her occasions of speech and bring forth upon her an evill name and say I tooke this woman and I came nigh unto her and I found her not to have virginity Then shall the father of the damosell and her mother take and bring forth the virginity of the damosell unto the Elders of the citie in the gate And the father of the damosel shall say unto the Elders I gave my daughter unto this man to wife he hateth her And loe he hath laid against her occasions of speech saying I found not thy daughter to have virginitie and this is my daughters virginity and they shall spread the cloth before the Elders of the citie And the Elders of that citie shall take the man and shall chastise him And they shall amearse him in an hundred shekels of silver and give them unto the father of the damosell because hee hath brought forth an evill name upon a Virgin of Israel and she shall be his to wife he may not send her away all his daies But if this word be truth and virginitie be not found for the damosell Then they shall bring out the damosell unto the doore of her fathers house and the men of her citie shall stone her with stones and she shall die because she hath done folly in Israel to commit whoredome in her fathers house and thou shalt put away evill from the midst of thee If a man be found lying with a woman married to an husband then they shall die even both of them the man that lieth with the woman and the woman and thou shalt put away evill from Israel If there be a damosel a virgin betrothed to a man and a man find her in the citie and lie with her Then ye shall bring out both of them unto the gate of that citie and yee shall stone them with stones and they shall die the damosell because she cried not out in the citie and the man because hee hath humbled his neighbours wife and thou shalt put away evill from the midst of thee And if in the field a man doe finde a betrothed damosell and the man take strong hold on her and lie with her then the man that lay with her shall die he onely But unto the damosell thou shalt not do any thing there is in the damosell no sinne of death for as when a man riseth against his neighbour and killeth him in soule so is this matter For he found her in the field the betrothed damosell cried out and there was none to save her If a man finde a damosell a virgin which is not betrothed and lay hold on her and lie with her and they be found Then the man that lieth with her shall give unto the damosels father fiftie shekels of silver and she shall be his to wife because he hath humbled her he may not send her away all his daies A man shall not take his fathers wife nor discover his fathers skirt Annotations THy brothers oxen yea though it be thine onemies Exod. 23. 4. goe astray Hebr. driven away or thrust out of the way by any meanes of themselves or others as by a dog hunted from the flocke or fold and the like The Greeke and Chaldee translate erring in way and going astray See the notes on Deut. 4. 19. This dutie required towards beasts is much more towards men as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheepe going astray 1 Pet. 2. 25. so are we daily subject to stray from
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
the Lords first-fruits Rev. 14. 4. and have received the first-fruits of his Spirit Rom. 8. 23. so wee then doe give the first-fruits unto him when in Christ the true Sanctuary wee acknowledge that wee and ours are his and have this grace not of our selves or for our owne merits but of his goodnesse and liberality 2 Cor. 3. 5. Ephes. 2. 8 9 10. Tit. 3. 3 4 5 6. set it downe or leave it for the Priests which did after eat it The first-fruits were given to the men of the charge the Priests that ministred and they divided them among them as the other holy things of the Sanctuary Maimony in Bâ—ccurim ch 3. sect 1. It figured that wee should consecrate our selves and ours for ever unto the Lord Rom. 12. 1. and 6. 19. 22. Vers. 11. shalt rejoyce as they were bound to doe at all other feasts Deut. 16. 11 15. So that after this homage the people abode in the holy City all that night feasting and the next day they might depart and not before Hereupon the Hebrewes note seven things which they that brought first-fruits were bound unto the comming to the place and the vessell or basket the Profession to be made and the oblation or sacrifice and the Song and the Waving of it by the Priest and the tarrying all night When hee hath brought his first-fruits to the Sanctuary and made profession and offered his peace-offerings hee may not goe out of Ierusalem that day to returne to his owne place but must tarry there all night and returne on the morrow to his citie as it is written in Deut. 16. 7. and thou shalt turne in the morning and goe unto thy tents All the turnings which thou shalt turne out of the Sanctuary after thou art come thither shall not be but in the morning Maimony in Biccurim chap. 3. sect 14. in all the good or as the Greeke translateth for all the good things the chiefest whereof are the first-fruits of the spirit wherewith God sanctifieth his people as when Christ teacheth that Our Father which is in heaven will give good things to them that aske him Matth. 7. 11. another Evangelist expoundeth it he will give the holy Spirit to them that aske him Luke 11. 13. For this Spirit and graces of God which we have received we ought to rejoyce before him continually Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16. Vers. 12. of thy revenue which the Greeke expoundeth of the fruits of thy land See the notes on Deut. 14. 22. the yeere of tithe that is the yeere when the second tithe was to be given to the poore which was the third and the sixt yeere of every seven yeeres whereof the Law was given before in Deut. 14. 28. The Greeke translateth the second tithe thou shalt give to the Levite c. Of this the Hebrewes say Wee are commanded to confesse before the LORD after that we have brought forth all the gifts which be of the seed of the land and this is called the Confession of the tithe And wee make not this Confession but after the yeere wherein we have separated the Tithes of the poore Deut. 26. 12. Maimony tom 3. in Maasar sheni or treat of the Second tithe chap. 11. sect 1 2. within thy gates that is as the Greeke and Chaldee expound it thy cities see Deut. 14. 28. 29. Vers. 13. Then Hebr. And thou shalt say The time is recorded by the Hebrewes to be at the Minchah the Oblation in the last good day of the Passeover of the fourth yeere and of the seventh as it is said WHEN THOV HAST MADE AN END OF TITHING at the Feast wherein all the tithes are ended And the Passeover of the fourth yeere commeth not but all the fruits of the third yeere are tithed whether they be the fruits of the trees or fruits of the land Maimony in Maaser sheni ch 11. s. 3. The reason hereof was the Passeover was kept in Abib or March Deu. 16. 1. and the first of Tisri that is September was tho beginning of the yeere for the tithes of corne seeds and herbs and the fifteenth of 〈◊〉 which wee call Ianuary was the beginning of the yeer for 〈◊〉 of the fruits of trees as Maimony sheweth in Maaser sheni c. 1. s. 2. so by March following the tithes of the third yeere which they had 〈◊〉 up wiâ—hin their gates Deut. 14. 28. might all be bestowed and the Passeover was the next feast th 〈…〉 〈…〉 ed when all men were bound to appeare 〈◊〉 the Lord Deut. 16. 16. say before 〈◊〉 〈◊〉 that by this solemne confession they might testifie their voluntary obedience to his lawes with a cleare conscience and so crave expect his further blessing The Hebrewes say This confession might be uttered in any language that a man spak and every one spake for himselfe and if many would confesse joyntly in one they might And it is commanded to be done in the Sanctuary BEFORE THE LORD and if they confessed in any place they were discharged Maim in Maaser sheni c. 11. s. 5 6. put away the holy thing in Chaldee the holy thing of the 〈…〉 he Hebr. the holinesse meaning things of holinesse as the Greek translateth I have purged the holy thingâ— out of my house so that this confession respected not the tithe of the poore onely but all other holy things which they were bound to give unto God or his Ministers or the poore And putting away signifieth the removing and utter taking away so that nothing remaineth So the Hebrewes say A man confesseth not untill there he not any of the gifts remaining with him as it is said I have put away the holy thing out of mine house And in the evening of the last good day of the Passeover was the putting away and on the morrow was the confession Thus he did if there remained with him any heave-offering of the Tithe hee gave it to the Priest if any of the first tithe hee gave it to the Levites if any of the poores tube hee gave it to the poore If there remained with him any of the fruits of the second tithe of confession or of that which was of the fourth yeeres plantation Levit 19. 24. or any money of their redemption loe he put them away and cast them into the Sea or burnt them If any first-fruits remained with him hee put them away in every place where by is meant that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came c. Hee cannot confesse till hee have brought out all the gifts as it is said I HAVE PVT AWAY THE HOLY THING that is the second tithe and the fourth yeeres plantation called HOLY Lev. 19. 24. OVT OF my HOVSE that is the Cake Num. 15. 20. which is the Priests gift in the house I HAVE GIVEN IT TO THE LEVITE this is
often moved with extasies carried themselves strangely some in contempt would call them mad men 2 King 9. 11. Ier. 29. 26. blindnesse this is both in body and minde Esay 42. 19. The contrary blessing wee receive by Christ Esay 42. 7. 16. astonishment or amazement wondring this is threatned even to the Prophets in Ier. 4. 9. and other unbeleevers Habak 1. 5. Act. 13. 41. Vers. 29. groping or feeling meant as an effect of blindnesse of soule as Paul speaketh of Gods workes to the heathen that they should seeke the Lord if haply they might seele or grope after him and finde him Act. 17. 17. So it is said of the wicked in Iob 5. 14. They meet with darknesse in the day time and grope in the noone day as in the night and in Iob 12. 25. They grope in the darke without light save thee that is as the Greeke translateth it thou shalt have no belper So in 2. Sam. 22. 42. they looked but there was none to save Vers. 30. lie with her or defile ravish her The Hebrew Shagal signifying the act of generation as here and in Esa. 13. 16. and Zach. 14. 2. expounded in the Hebrew margine to bee read Shacab which is to lie with make it common that is gather and eat the grapes thereof See Deut. 20. 6. On the contrary when God promiseth grace hee saith the planters shall plant vines and shall make them common Ier. 31. 5. Vers. 31. not returne that is not be returned or restored as the Greeke explaineth it See the Annotations on Gen. 2. 20. and 16. 14. to save in Greeke no helper as v. 29. Vers. 32. faile or be consumed to wit with longing or desire so it is elsewhere spoken of the eies in Psal. 119. 82. of the soule Psal. 84. 3. and of the reines Iob 19. 27. where Iob speaketh of his desire to see God at the resurrection no power in thy hand so the Chaldee expoundeth it and the Greeke thy hand shall not be strong or able or wee may interpret it nothing shall bee in the power of thine hand The contrary is in Mich. 2. 1. Gen. 31. 29. Vers. 33. eat up or devoure this judgement came upon Israel by the heathens Esai 1. 7. Ier. 5. 17. and 8. 16. Vers. 34. for the sight in Greeke for the sights or visions meaning that they should see such heavy troubles as should make them mad through feare and sorrow being without faith comfort and patience These are the lively and powerfull effects of the Law upon the conscience of sinners that it bereaveth them of all sense of Gods favour for the Law is not of faith Gal. 3. 12. Vers. 35. evill boyle sore or malignant ulcer such a plague spirituall God sendeth on the Antichristians Rev. 16. 2. And in body Iob was afflicted with such from the sole of his foot unto the top of his head for the triall of his faith and patience Iob. 2. 7. Vers. 36. bring or lead make goe into captivity This foretelleth the overthrow of their state which was accomplished by Assyria and Babylon 2 King 17. 6. and 25. 1. c. thy King in Greeke thy Princes both were fulfilled 2 King 24. 14 15. other gods as in their owne land they served other Gods that is Idols of wood and of stone Ier. 2. 27. so God threatneth to send them as slaves into other lands where they would doe the like though by his Prophets hee warned them not to doe so Esay 44. 8 9. c. Ier. 10. 2 3 11. So for making an Idoll in the Wildernesse God had before given them up to worship the host of heaven Act. 7. 41 42. The Chaldee here translateth thou shalt serve peoples that serve idols of wood and of stone So after in v. 64. Vers. 37. a by word a sharpe or â—â—tting taunt this God threatned againe immediatly before it came to passe Ier. 24. 9. and before that in Solomons daies 1 King 9. 7. and it came upon them as Psalm 44. 14 15. c. Vers. 38. the Locast that is Locâ—sts see the judgements here threatned fulfilled in Ioel 1. 4. Amos. 4. 9. and 7. 1 2. Hâ—g 1. 6 11. Vers. 42. Grashâ—pper called in Hebrew Tselatsal a word here onely used the Greeke translateth it erisâ—bee which is a blasting or mâ—â—dew that spoileth corne Vers. 44. the head or for the head that is the chiefe which the Chaldee expoundeth strong as the taile is in Chaldee the weake see v. 13. Vers. 46. for a signe the Greeke and Chaldee translate plurally signes and wonders thy seed Chaldee thy sonneâ— Vers. 47. goodnesse of heart the Greeke translateth it a good heart the Chaldee truth of heart it meaneth also gladnesse as in Esay 65. 14. it is opposed to sorrow Of this the Iewes made confession when they were returned from Babylon Nehem. 9. 35. of all Greeke of all things and Thargum Ionathan addeth of all good and so in v. 48. want of all good Vers. 48. yoke of iron that is hard servitude under heathen Rulers as Ier. 28. 13 14. for servants are said to be under the yoke 1 Tim. 6. 1. Vers. 49. as the Eagle that flieth swiftly and violently therefore the Greeke translateth like the violence of an Eagle This is a prophesie of the Babylonians the Lion with Eagles wings Dan. 7. 4. So Nebuchadnezzar is likened to a great Eagle with great wings c. Ezek. 17. 3. 12. not heart that is not understand see the notes on Gen. 11. 7. Vers. 50. of a strong face that is bold fierce cruell and as the Greeke translateth impudent This title is given to Antiochus Epiphanes the great afflictâ—r of the Iewes Dan. 8. 23. not regard not respect or honour any person Vers. 51. fruit of thy cattell thy young beasts See the fulfilling of this mentioned before the captivity Esay 1. 7. corne The enemies devouring of these earthly blessings in Canaan the holy land figured also that Israel should for their sinnes bee deprived of Gods heavenly blessings till God should turne them againe to himselfe by the faith of the Gospell and then hee sweareth If I give that it surely I will not give any more thy corne to be meat for thine enemies and the sonnes of the stranger shall not drink thy wine for which thou hast laboured but they that have gathered it shall eat it and praise the Lord and they that have brought it together shall drinke it in the Courts of my holinesse Esay 62. 8 9. Vers. 52. thy gates in Greeke and Chaldee thy cities so vers 55. See this fulfilled 2 King 17. and 25. Vers. 53. the fruit of thy 〈◊〉 in Chaldee the children of thy bowels The like threatning is in Levit. 26. 29. Ier. 19. 9. fulfilled 2 King 〈◊〉 29. Lam. 4. 10. Vers. 54. eie shall be evill that is he shall grudge and envy see Deut. 15. 9. The Greeke translateth he shall be witch with his eie So in v. 56. of his bosome
clay this signifieth their utter destruction for a potters vessell broken cannot be made whole againe Ier. 9. 11. Esay 30. 14. So in Dan. 2. 44. it is prophefied that Christs kingdome should breake in peeces and consume all those kingdomes and it shall stand for ever Vers. 10. be prudent be skilfull or behave your selves skilfully prudently wisely be nurtured or restrained chastised disciplined and so the Chaldee translateth receive chastisement ye governours the Greeke saith all ye Iudges of the earth Vers. 11. be glad This word signifieth open and manifest joy exultation or outward glee Gladnesse and trembling are here joyned together as feare and joy Matth. 28. 8. The Greeke sheweth in whom this gladnesse should be saying shew gladnesse unto him the Chaldee translateth pray with trembling Vers. 12. Kisse the sonne Kissing was used in signe of love and of obedience Gen. 41. 40. 1 Sam. 10. 1. it was used also in religion and divine worship 1 Kings 19. 18. Hos. 13. 2. Iob 31. 27. All these are due to Christ but Iudas betrayed the Sonne of man with a kisse Luke 22. 48. The Greeke translateth Receive nurture or instruction and the Chaldee receive doctrine both are implied in kissing of the Sonne Prov. 24. 26. perish in the way or from the way To perish or be lost in the way importeth sudden destruction whiles they are doing their actions to perish from the way is to wander or lose the right way and not know whither to goe So Deut. 32. 28. perishing in or from counsels is to be void of counsell not knowing what to deliberate The Chaldee translateth it and yee lose the way the Greeke and yee perish from the just way when his anger shall or for his anger will burne or his angry countenance suddenly or very soone or a very little this manner of speech sometime meaneth a short time speedily Psal. 81. 15. Isa. 26. 20. 2 Chron. 12. 7. sometime a little deale as Isa. 1. 9. The Greeke here turneth it soone or suddenly See also Psal. 8. 6. that hope for safety or that shrowd that relie confidently that betake themselves for refuge and safety unto him For hee is made the author of eternall salvation to all that obey him Hebr. 5. 9. PSAL. III. 1 David in Absaloms rebellion complaineth to God of his many enemies 4 Comforteth himselfe in Gods protection 6 Testifieth his securitie therein 8 Prayeth for full deliverance 9 and a blessing upon Gods people A Psalme of David when he fled from the face of Absalom his sonne IEhovah how many are my distressers many that rise up against me Many saying of my soule There is no salvation for him in God Selah But thou Iehovah art a shield about me my glory and the lifter up of my head With my voice I called unto Iehovah and he answered me from the mountaine of his holinesse Selah I lay downe and slept I waked up for Iehovah sustained me I will not feare for ten thousands of people which round about doe set against me Rise up Iehovah save me O my God for thou hast smitten all mine enemies on the cheeke bone thou hast broken the teeth of the wicked To Iehovah the salvation upon thy people thy blessing Selah Annotations APsalme called in Hebrew Mizmor which hath the signification of pruning or cutting off superfluous twigs and is applied to songs made of short sentences or verses where many superfluous words are cut away There be three kinds of songs mentioned in this booke 1 Mizmor in Greeke Psalmos a Psalme 2 Tehillah in Greeke hymnos a hymne or praise 3 and Shir in Greeke Odé a song or Laie All these three the Apostle mentioneth together where he willeth us to speake to our selves with Psalmes and Hymnes and spirituall Songs Ephe. 5. 19. of David or to David and so after in this booke usually But the Hebrew speech useth these indifferently as lasderoth 2 Kings 11. 15. and hasderoth 2 Chron. 23. 14. lammaghnaloth and hammaghnaloth Psal. 120. 1. and 121. 1. So the sword of Iehovah Ier. 47. 6. the Prophet of Iehovah 1 Kings 22. 7. 2 Kings 3. 11. and many the like So in the Greeke Disciples to thee Mark 2. 18. and Disciples of thee Matth. 9 14. are one and the same from the face or presence or for feare of So the woman fled from the face of the serpent Rev. 12. 14. Of Davids flight it is thus written Then David said to all his servants that were with him in Ierusalem Rise up and let us flee for we shall not escape else from the face of Absalon make speed to depart lest he come suddenly and take us and bring evill upon us and smite the citie with the edge of the sword So the King departed and all his houshold after him 2 Sam. 15. 14. 16. his sonne David having sinned in defiling Bathsheba and killing her husband Vriah 2 Sam. 11. was threatned therefore of God that he would raise up evill against him out of his owne house 2 Sam. 12. 11. which was fulfilled in this rebellion of Absalom Vers. 2. how many are or how multiplied are For the conspiracie was great and the people multiplied still with Absalom 2 Sam. 15. 12. Vers. 3. Many saying or how many doe say of my soule that is of me of my life concerning me or to my soule and so the Greeke translateth it no salvation or no manner salvation no health helpe or deliverance at all The Hebrew hath a letter more than ordinary to increase the signification The like is in many other places as Psal. 44. 27. and 92. 16. and 94. 17. and 63. 8. and 125. 3. Iob. 5. 16. God in Hebrew Aelohim which is the first name whereby the Creator of all is called in Scripture Gen. 1. 1. See the Annotations there And it is in the plurall number to signifie the mystery of the Trinitie in the Vnitie of the God head and therefore is joyned commonly with other words of the singular number and sometime of the plural indifferently as Aelohim he went 1 Chr. 17 21. and Aelohim they went 2 Sā 7. 23. See Psal. 58. 12. It is sometime used though more seldome in the forme singular Aeloah Psal. 18. 32. c. And it may be derived either from Ael which signifieth mightie and so by increase of the word the signification is increased most mightie or the Almightie or from Alah to adjure because of the covenant oath and execration wherewith we are bound unto God according to that in Deut. 29. 12. 14. 19. Nehem. 10. 29 Eccle. 8. 2. This honourable name is also given to Angels Psal. 8. 6. and to Magistrates Psal. 82. 1. 6. because God hath communicated with them his word Iohn 10. 34. 25. Selah This Hebrew word signifieth elevation or lifting up whether of the mind to marke or of the voice to straine it or of both And for the matter it seemeth to import an asseveration of a thing so to be and an
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
tremble ye at his feet all the earth Say ye among the nations Iehovah reigneth the world also shall be stablished it shall not be moved hee will judge the peoples with righteousnesse Let the heavens rejoyce and the earth be glad roare let the sea and the plenty thereof Let the field shew gladnesse and all that therein is then let all the trees of the wood shout joyfully Before Iehovah for he commeth for hee commeth to judge the earth he will judge the world with justice the peoples with his faithfulnesse Annotations A New song c. see Psal. 33. 3. This Psalme is a part of that song wherewith God was celebrated when the Arke of his covenant was brought with joy into Davids citie from Obed-edoms house 1 Chron. 16. 23 c. And it containeth a prophesie of Christs kingdome and of the calling of the Gentiles from Idols to serve praise the living God Vers. 2. preach the good tidings or Evangelize see Psal. 40. 10. Vers. 4. praised and praise-worthy see Ps. 18. 4. Vers. 5. Vaine idols or things of nought as the Apostle openeth this word saying we know that an idoll is nothing in the world 1 Cor. 8. 4. Elim and Elohim in Hebrew are Gods of Strength Elilim idols as being Al-Elim not Gods without strength So elsewhere they are plainly called lo Elohim no Gods 2 Chron. 13. 9. unable to doe good or evill and unprofitable Ier. 10. 5. Esa. 44. 9. 10. And as the name of God is joyned with things to shew their excellencie Psal. 36. 7. so is this contrariwise to shew their vanity as of Physitians Iob 13. 4. of shepherds Zach. 11. 17. of false doctrine Ier. 14. 14. The Greeke here turneth it daimonia devils by which name idols are called 1 Cor. 10. 19 20. Rev. 9. 30. 2 Chron. 11. 15. Vers. 6. beateous glorie for this in 1 Chron. 16. 27. is written joyfulnesse Vers. 7. Give c. Compare Psal. 29. 1 2. The Chaldee expoundeth it Bring a new song to God Vers. 8. to his courts to his face or presence as 1 Chron. 16. 29. Vers. 9. of the sanctuary or of sanctity see Psal. 29. 2. tremble or be pained as in travell of child-birth Vers. 10. with righteousnesses that is most righteously Vers. 11. Let rejoyce or shall rejoyce and so the rest So Psa. 98. 7 8 9. The Chaldee paraphraseth Let the hosts of heaven rejoyce and the just of the earth be glad Vers. 13. with justice or in justice that is justly so Rev. 19. 11. Act. 17. 31. Psal. 9. 9. PSAL. XCVII The majestie of Gods kingdome 7 The Church rejoyceth at Gods judgements upon idolaters 10 An exhortation to godlinesse and gladnesse IEhovah reigneth let the earth be glad let the many iles rejoyce Cloud and gloomy darknesse are round about him justice and judgement are the stable-place of his throne Fire goeth before him and flameth round about his distressers His lightnings illuminate the world the earth seeth and trembleth The mountaines like waxe melt at the presence of Iehovah at the presence of the Lord of all the earth The heavens declare his justice and all peoples see his glory Abashed be all they that serve a graven thing that gloriously boast themselves in vaine idols bow downe your selves to him all ye Gods Sion heareth and rejoyceth and glad are the daughters of Iudah because of thy judgements Iehovah For thou Iehovah art high above all the earth vehemently art thou exalted above all Gods Ye lovers of Iehovah hate evill he keepeth the soules of his gracious Saints hee will deliver them from the hand of the wicked Light is sowne for the just and joy for the right of heart Rejoyce ye just in Iehovah and confesse to the remembrance of his holinesse Annotations IEhovah that is Christ called Iehovah our justice Ier. 23. 5. 6. of him and his reigne is this Psalme as the 7. verse manifesteth the many iles that is nations or gentiles dwelling in the iles as the iles shall wait for his Law Esa. 42. 4. which is expounded thus the Gentiles shall trust in his name Matth. 12. 21. So Esa. 60. 9. Vers. 2. gloomy darknesse see Psa. 18. 10. this noteth the terrour of his doctrine and administration Mal. 3. 2. Matth. 3. 12. as at the law giving Deut. 4. 11. The Chaldee saith A cloud of glory and gloomy darknesse stable-place establishment or base see Psal. 89. 15. Vers. 3. Fire severe judgements for Christs enemies as Esa. 42. 25. and 66. 15 16. Ps. 50. 3. Vers. 4. illuminate or have illumined as at the giving of the law there were thunders lightnings voices earthquakes c. Exod. 19. so the like proceed from the throne of Christ Rev. 4. 5. trembleth or is pained see Psal. 77. 17. Vers. 5. at the presence or from the face Vers. 6. The heavens heavenly creatures as thunder lightning tempest c. or the Angels as the Chaldee interpreteth See Psal. 50. 6. Vers. 7. vaine idols see Ps. 96. 5. allye Gods that is as the Greeke saith all ye his Angels see Psal. 8. 6. Vnto this the Apostle seemeth to have reference saying when he bringeth in his first begotten sonne into the world he saith And let all the Angels of God worship him Heb. 1. 6. Although the very words of the Apostle are found in the Greeke version of Deut. 32. 43. but the Hebrew there hath none such See the fulfilling of this Luk. 2. 13 14. Mark 1. 13. Rev. 5. 11 12. Vers. 8. daughters that is cities of Iudah the Christian Churches see Psal. 48. 12. Vers. 11. Light is sowen that is comfort and joy is reserved after trouble as Esth. 8. 16. but hidden for the present as seed in the ground for we are dead our life is hid with Christ in God Col. 3. 3. 4. it doth not yet appeare what we shall be 1 Ioh. 3. 2. Vers. 12. confesse to that is celebrate it See Psal. 30. 5. PSAL. XCVIII The Psalmist exhorteth the Iewes 4 the Gentiles 7 and all creatures to praise God for his salvation by Christ. A Psalme SIng ye to Iehovah a new song for he hath done marvellous things his right hand hath saved him and the arme of his holinesse Iehovah hath made knowen his salvation to the eies of the nations he hath revealed his justice He hath remēbred his mercy and his faithfulnesse to the house of Israel all the ends of the earth have seene the salvation of our God Shout triumphantly to Iehovah all the earth shout cheerefully shout joyfully sing Psalmes Sing Psalmes to Iehovah with harpe with harpe and voice of a Psalme With trumpets and voice of the cornet shout triumphantly before the King Iehovah Let the sea roare and the plenty thereof the world and they that sit therein Let the rivers clap the hands together let the mountaines shout joyfully Before Iehovah for hee is come to judge the earth he will judge the world in justice and the
of the Law were a midle wall of partition as Paul nameth them Ephes. 2. 14. behind which Christ standeth speaketh and sheweth himselfe though more obscurely But we may best apply it to our owne wall meaning of the heart as the Prophet speaketh of the walls of his heart Ier. 4. 19. which the Greek there translateth the senses of his heart and it agreeth with that saying Behold I stand at the doore and knocke c. Revel 3. 20. For the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till they be pulled down reformed according to the knowledge of God And so it is prophesied of Christ that he should unwall or cast downe the walls of all the sonnes of Seth Num. 24. 17. that is as the Apostle openeth should by the preaching of the Gospell pull downe strong holds cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bring into captivity every thought to the obedience of Christ 2 Cor. 10. 4. 5. looking through or looking in at the windowes this word used onely here and in Psal. 33. 14. and Esay 14. 16. signifieth a looking narrowly and an intentive observation of that which is done or suffered by others So it noteth Christs providence and care of his Church and all her wayes to see how shee would accept of him and his word flourishing or blossoming that is shewing himselfe as a floure sweet pleasant amiable to teach that Christ commeth not unto his without profit and comfort to their soules For as hee is all gracious so hee profereth grace to his Church The Greeke translateth it looking in agreeable to the former word lattesses a word not elsewhere used in the Hebrew but the Chaldee useth it for windowes as in Ios. 2. 21. And as windowes and lattesses doe both serve to let in light into the house so according to the former interpretation they may here bee applyed to Christ through whom grace shined in his humane nature or to his ordinances through which the light of grace shineth unto us as by his Word Seales of the Covenant c. or to the hearts of his people into which he conveyeth heavenly light But his looking in to his Spouse through these betokeneth also his secret observation of her and all her doings for things which one doth secretly unespyed are said to be by looking out at the window as in Prov. 7. 6. c. Ge. 26. 8. And as for her she seeth him not plainly but as through windowes and lattesses for in this life wee know but in part and now we see through a glasse darkly 1 Cor. 13. 12. The Chaldee referreth this speech to Gods respect of his people when they kept the Passeover in Aegypt Exod. 12. which was a figure of Christ our Passeover sacrificed for us 1 Cor. 5. 7. Vers. 10. answered or spake She telleth here the end and fruit of Christs swift comming to call her by his Word and Spirit from her present estate and place of affliction unto a better or from that slouth or security wherein shee lay to follow him in the faith and love of his Gospell for when we with open face behold as in a glasse the glory of the Lord we have also this grace added that we are changed into the same image from glory to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Rise up thou or Rise up for thy selfe and for thy good so after Come away for thy selfe Sitting or lying still fitteth not with a Christian in this life who is called to runne the way of Gods commandements Psal. 119. 32. and to follow the Lambe whithersoever he goeth Rev. 14. 4. By our owne default and negligence we want the comforts of Christ and his communion but this our sinne is reproved and made manifest by the light Wherefore he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. 5. 13. 14. Hereunto Christ calleth us with words of love and kindnesse come thou away or goe thou or get thee away Such words God used to Abraham when he called him out of his Country Genesis 12. Vers. 11. Winter a time of cold hardnesse storme and tempest wherein flowers and fruits are consumed travell is difficult for then God casteth forth his yee like morsels who can stand before his cold Psal. 147. 17. Therefore Christ saith Pray that your flight be not in the winter Mat. 24. 20. raine is over or is changed that is past away and faire wether come in the place Raine in winter is an hindrance of travell or going abroad as appeareth also by Ezr. 19. 9. 13. These things may be applyed to outward troubles and grievances in this life by the malice of the world as when Israel was in the bondage of Aegypt and of Babylon and after were released likewise to the spirituall winter raine and rage of Antichrist after which the graces and fruits of the Gospell beganne to flourish againe May also signifie the afflictions of soule wherein feares and sorrowes are stirred up like tempests by the wrath of God caused by sinne discovered and stirred up by the Law Rom. 3. 20. and 4. 15. and 7. 5. 8. 23. 24. All which by Christs comming are done away Rom. 7. 25. For that man is an hiding place from the wind and a covert from the tempest Esay 32. 2. and through him we being justified by faith have peace with God Rom. 5. 1. and his Tabernacle is for a place of refuge and for a covert from storme and from raine Esay 4. 6. The same thing is elsewhere signified by the scorching heat of the summer Rev. 7. 16. 17. Vers. 12. The flowers or The flourishîng things the flowerings appeare A description of a pleasant and fruitfull Spring after a dolefull winter signifying Christs gracious and comfortable gifts for the delight and benefit of his Church after the removall of the former evils These flowers may bee understood both of the Saints themselves which now beganne to hold up their heads and of the graces of the spirit wherewith they are adorned for their mutuall comfort whiles the joyfull tidings of the Gospell are discovered unto the consciences of afflicted sinners to assure them of the favour of God Thus unto Pharaohs Butler in prison was signified his restoring to his former good estate by a dreame of vine branches that budded blossomed and brought forth grapes Gen. 40. 9. 10. 13. And when God promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Esay 27. 6. and they of the citie shall flourish like grasse of the earth Psal. 72. 16. the earth which being naturally dry and barren and cursed for mans sinne Gen. 3. is by the blessing of God and by meanes of the raine and deaw of heaven made fruitfull and this is applyed unto our sinfull barren nature