they are essentiall formes created without any materiall sustance or body And whereas the Prophets say they saw an Angel like fire and with wings c. it is all spoken of propheticall vision and by way of darke-parable Also that the Angels are lower and higher one than another not in highnesse of place as when one man sits above another but as we speake of two wise men which excell one another in wisedome that that man is higher then this Likewise that there are tenne names that Angels are called by and accordingly ten degrees of them and the tenth called Men are the Angels which spake with the Prophets appeared unto them in propheticall visions for which cause they are called men as Maimony sheweth in Misneh in Iesudei hatorah chap 2. That there are even ten degrees of Angels the holy Scriptures shew not but degrees there are as the Apostle mentioneth Angels Principalities Powers Thrones Dominions Rom. 8. 38. Col. 1. 16. Howbeit we are warned not to intrude into those things which we have not seene Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe who is the Angel of the Couenant Mat. 3. 1. and of Gods face Esay 63. 1. in whom Gods name is Exod. 23. 20. And this Angel which here found Hagar speaketh as God I will multiply vers 10. and shee calleth him Iehovah verse 13. of Shur that is leading towards Shur which was a City in the wildernesse betweene Canaan and Egypt called the desert of Shur Exod. 15. 22. wherein was scant of waters So that Agar was fleeing into her native Countrey and in this wildernesse her posteritie after dwelt Gen. 25. 18. Vers. 9. humble or submit thy selfe This word is also used for humbling our selves before God with prayer fasting and suffering afflictions as Hest. 8. 21. Dan. 10. 12. 1 King 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse Tit. 2. 9. 1 Pet. 2. 18. so the Law which is Agar mystically is as a seruant to the Covenant of Grace in Christ under which all ought to submit themselves to the justice of God Rom. 10. 3. Gal. 3. 24. Vers. 10. multiplying I will multiply that is I will surely much multiply see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God and propresieth of the many that should be Agars seed both in the flesh and in the allegorie that should seeke for justice by the works of the Law as did the Israelites Rom. 9. 31 32. and 10. 2. 3. 21. Vers. 11. shalt beare or shalt very shortly bring forth The originall word implyeth both the time present and to come noting the soone accomplishment So in Iudg. 13. 7. Ismael that is God hath heard to weet thy affliction This sheweth the effect of the law which was added because of transgressions Gal. 3. 19. and giveth knowledge of sinne Rom. 3. 20. and so causeth wrath Rom. 4. 15. whereby the conscience being afflicted calleth upon God for grace and is heard Rom. 7. 7. 8-24 25. Gal. 3. 24. heard or hearkened unto meaning the praiers made in her affliction as the Chaldee translateth it hath receiued thy prayer Vers. 12. a man like a wild asse or as the Chaldee expoundeth it a wild-asse among men the Greeke saith onely a wild man This was first accomplished in Ismaels person who dwelt in the wildernesse as a salvage and was a warlike man Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called Sarkain Saracens that is by interpretation Theeves or Robbers Spiritually this signified the wilde and fierce nature of man which by the law cannot bee tamed but is made more rebellious for when the commandement commeth sinne reviveth and worketh death in us by that which is good that sinne by the Commandement might become exceeding sinfull Rom. 7. 9. 13. The wild asse liveth in the wildernesse and mountaines is a beast of an untamed nature and unserviceable to man Iob 39. 8 9 10 11. therefore the Prophet likeneth rebellious Israel to a wild asse Ier. 2. 24. and the nature of the wilde asse is opposed as signifying our unregenerate estate to the nature of a man in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel Phere Adam a Wild-asse Man so Israel on the contrary are named by the Prophet Tson Adam Sheep for men or Men like a Flocke Ezek 36. 37. 38. to signifie our renewed nature in Christ whose Sheep weare by faith and obedient to his voyce Ioh. 10. 3. 16. Mahomet the false Prophet of the Turkes and curse of the world he had his generation from this wild-asse Ismael against all or against every man it meaneth warres and fighting before that is neere unto and in the sight of his brethren see Gen. 25. 18. Vers. 13. Iehovah the Angell is so called which seemeth to intimate this to bee no creature but Christ himselfe who is called an Angel as is noted on vers 7. The Chaldee translateth it she called on the name of the Lord and Thargum Ierusalemy saith shee prayed in the name of the word of the Lord that was revealed to her and said Blessed art thou ô God c. God that seest me or God of sight of vision which is more generall as the Chaldee paraphraseth the God that seest all Gods seeing is often mentioned in respect of afflictions as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend from the Angels speech in vers 11. here seene The Greeke translateth for I have openly seene him that appeared unto me In this sense she magnifieth Gods mercy for letting her have so cleare a sight of him which is more then the hearing of him Iob 42. 5. and so here in the desert is opposed to her master Abrams house where visions were more usuall Or by seeing may be meant the discerning of her evill plight and her reviving after affliction as in 1 Sam. 14. 29. so the Chaldee translateth Loe I doe beginne to see after that hee appeared unto me Or seeing may meane living after the sight of God whereat men were afraid they should die Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne elsewhere seemeth to signifie living Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me or after the vision Vers. 14. was called Hebr. he called that is everie one not restraining it to any one person This the Scriptures elsewhere manifest as hee called 2 Sam. 5. 20. is by another Prophet written they called 1 Chron. 14. 11. and they had anointed David 2 Sam. 15. 17. that is David was anointed 1 Chron. 14. 8. they buried him 2 Chron. 9. 31. that is he was buried 1 King 11. 43. they brought children Mark 10. 13. that is children were brought Mar. 19. 13. and many the like See Gen. 2.
promise was fulfilled which Abraham beleeved Gen. 15. 5 6. They were six hundred thousand men besides women and children Exod. 12. 37. Numb 1. see also Deut. 10. 22. Vers. 11. Adde that is increase Moses envied not their multitude but wished them still more as David also did Psal. 115. 14. And the increase of the Church is a speciall blessing fulfilled in Christ as Esay 49. 20 21. and 54. 1 2 3. Vers. 12. Your cumbrance or wearisome molestation trouble as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious And by your cumbrance understand the cumbrance that commeth unto me by you For when a people is increased the care and trouble of their Governours is increased also 1 King 3 8 9. 2 Cor. 11. 28. Vers. 13. Give yee of your owne looking out and choise So Ministers were lookt out and presented by the people Act. 1. 15 23. and 6. 3 5 6. In Ex. 18. 25. it is said Moses chose men of abilitie c. Here the people gave them and after in v. 15. Againe Moses gave that is made them heads for when things are done by many under the government of one principall they are said to be done by them or by him See the Annotations on Num. 21. 21. understanding or prudent the Greeke translateth skilfull or indued with knowledge which word the Apostle useth Iam. 3. 13. knowne or expert as the word signifieth in Esay 53. 3. This latter the Greeke favoureth here and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe Hends that is Captaines Governours or Leaders as the Greeke here translateth and in v. 15. and c. 5. v. 23. and often otherwhere Vers. 15. and gave them that is set them made them or constituted them as the Greeke and Chaldee versions explaine it So hee hath given thee over them for king 2 Chron. 9. 8. is expounded hee hath set or constituted thee King 1 King 10. 9. Officers in Hebrew Shotrim they were such as executed the Magistrates lawes as the Hebrews thinke see the notes on Deut. 16. 18. among or to your Tribes The Greeke translateth it to your Iudges which seemeth to bee a mistaking Shophte for Shibte although even in the Hebrew text wee may see one of these put for another as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes Verse 16. Heare betweene your brethren to wit the causes and controversies betweene them Hebr. To heare which phrase is often used in commandements as is noted on Exod. 13. 3. and it may be a defective speech for hearing heare yee that is heare diligently judge justice that is just and righteous judgment which is opposed unto judging according to the appearance Ioh. 7. 24. his stranger that is the stranger that is with him or contendeth with him as hee that eateth my bread Psal. 41. 10. that is which eateth bread with me Ioh. 13. 18. Verse 17. respect persons or acknowledge faces either by honouring the person of the mightie or by countenancing a poore man in his cause Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise that it is not good to acknowledge faces or respect persons in judgment Prov. 24. 23. alike the small c. that is the small as well as the great and the great as well as the small Hebr. like small like great It implyeth both persons and causes of man or of any man that is Gods or of God and belonging to him appointed by his Law So in 2 Chron. 19. 6. Yee judge not for man but for the LORD And a like phrase is in another case The battell is not yours but Gods 2 Chron. 20. 15. the cause or the word the matter See Exod. 18. 22. Verse 18. all the things Hebr. all the words Thus Moses faithfully taught the Iudges and people all their duties and they had a perfect law So Christ who was faithfull to him that appointed him as Moses was Heb. 3. 2. made knowne to his Disciples all things that he had heard of his father Ioh. 15. 15. which they should teach also his people to observe Mat. 28. 20. Verse 19. journied or departed Here Moses sheweth the obedience which they began to shew unto God in leaving the mount of God the place which might seeme sanctified and where men might have said Lord it is good for us to bee here as Mat. 17. 4. great for it bordered upon many countries Madian Edom Moab c. and fearefull for the many troubles and terrours in it Num. 11. 1. c. it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. wherein were fiery serpents and scorpions Deut. 8. 15. It was the wildernesse of Pharan Num. 10. 12. and 13. 1. where Ismael dwelt when his mother Agar and hee had lost themselves in wandring after that they were cast out of Abrahams house Gen. 21. 21. It figured the estate and dominion of the law thorow which Gods people passe with many wants sinnes terrours and stings of conscience c. Compare Psal. 63. 2. and 32. 4. and 107. 4 5. and the healing of all these spirituall defects by the Gospell Esa. 40. 3 4. Mark 16. 18. of the mount that is which leadeth to the mount of the Amorites a people high as Cedars strong as Okes Amos 2. 9 10. Kadesh Barnea called sometime Kadesh onely it was in the wildernesse of Pharan Num. 13. 26. Verse 21. discouraged or cast downe broken which word when it is applied to the minde signifieth discouragement through feare Here Moses shewed them the right that they had in the promises of God the ability which they had in him to obtaine them and his commandement to take their inheritance set before them Verse 23. was good that is pleased or liked me well because it was approved or at least permitted of the Lord Num. 13. 2 3. For prudent policie so it bee not mixed with unbeleefe doth well beseeme us in the execution of Gods commandements So Iosua sendeth spies and useth other stratagems Ios. 2. c. one man of a tribe or for a tribe of every tribe one See Num. 13. 2 4. c. where their names are set downe and the charge given them Verse 24. Eshcol that is the Cluster of grapes whereof the place had the name Num. 13. 25. Verse 25. the fruit as grapes pomegranates figs Num. 13. 23. a good land flowing with milke 〈…〉 ney Num. 13. 27. Verse 26. rebelled in Greeke disobeyed properly it signifieth turned or changed as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience whereby Gods word is as it were changed and disanulled the mouth that is the word as the Greeke translateth So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers 43. Of their
2. 28. with Act. 2. 17. 1 King 19. 10. with Rom. 11. 3. Esai 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou or And thou shalt not and so in the precepts following all which are joyned to the former with this copulative And otherwise than was in Exod. 20. to teach the conjoyning of all these commandements as into one bodie of the Law which must be likewise in our obedience Because Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all For hee that said Doe not cemmit adâ—â—tery said also Doe not kill c. Iam. 2. 10 11. Vers. 20. false or rash vaine The same word Shav used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker false and so the Chaldee hath in this place Vers. 21. wife in Exod. 20. 17. our neighbours house is put in the first place and his wife in the second otherwise than here So they that would divide this commandement into two cannot shew which is the ninth and which is the tenth seeing Moses hath purposely changed the order desire Here againe Moses useth another word 〈…〉 veh whereas in Exod. 20. 17. he keepeth one word in all the particulars tachmod covet which are two words in sound but one in signification though it may be with some difference of degree whereof there be sundry other examples in Scripture as Hinneh Behold 1 Chron. 17. 1. for which another Prophet saith Reeh See 2 Sam. 7. 2. Chajath a troope in 2. Sam. 23. 13. or Machanah an host in 1 Chron. 11. 15. he returned jashab 2 Sam. 6. 20. or hee turned againe jissob 1 Chron. 16. 43. Iaghnal he offered up 2 Sam. 6. 17. or Iakrib he offered 1 Chron. 16. 1. and many the like so that from two words of like sense here cannot be gathered two sundry commandements The like was in the ninth commandement before in vers 20. And if this Desire be another commandement there were but nine given in Exod. 20. Or if there were ten as is avouched in Exod. 34. 28. then here must be eleven contrary to Deut. 10. 4. But degrees of the same sinne make not here severall precepts The Hebrewes make this desire to be lesse than coveting and say Desire bringeth a man to coveting and coveting bringeth him to unjust taking away for if the owners be not willing to sell though he would give them a great price and hee is urgent upon them then he falleth to taking by violence as it is said in Mic. 2. 2. And they covet fields and take them by violence Maimony tom 4. treat of Rapine c. c. 1. s. 10 11. his field the Greeke saith nor his field this also is added more than in Exod. 20. 17. And usually when any thing it repeated either by the Prophets or Evangelists i◠〈◊〉 with varietie of words and phrases of which being compared there is very great use for the understanding of the Scriptures Vers. 22. added no more meaning no moe commandements of this sort for they were but ten 〈◊〉 Deut. 4. 13. or no more unto the people there were spoken to Moses Exod. 21. 1. c. The Chaldee translateth ceased not see the notes on Nam 11. 25. of stones both to have them perpetuall to his Church Iob 19. 23 24. and in mysterie to shew the stonie nature of mens hearts see the annotations on Exod. 31. 18. unto mee that Moses might carry them to the people and see then duly executed So the Magistrate is the keeper of both the tables of the Law for Moses was 〈◊〉 in Ieshurun Deut. 33. 5. Vers. 23. and the mount understand and saw the mount as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw were terrible unto then because they were sinners but a meane to humble them and drive them unto Christ H 〈…〉 12. 18. 24. Gal. 3. 19. 24. Elders in Greeke Senate or Eldership The people all and even the greatest and best fled from before the Lord and came to Moses for to be a Mediator See Exod. 20. 18 19. in the annotations Vers. 24. his voice the Chaldee saith the voice of his Word So in vers 25. Vers. 25. why should we die The Greeke translateth let us not die so it is a deprecation This speech implieth the sentence of death also which their owne hearts pronounced against them for their sinnes for such a question is likewise an affirmation as Why doth hee speake blasphemies Mark 2. 7. is expounded this man blasphemeth Matt. 9. 3. And this sheweth the effect of the Law in our consciences it causeth the spirit of bondage to feare Rom. 8. 15. and when the voice of God in his Law is heard and understood of men it terrifieth and killeth before that they thinke they are alive without the Law Rom. 7. 9 10. fire which signified the force of the firie Law Deut. 33. 2. that it is in mans heart as a burning fire shut up in his bones as Ier. 20. 9. both manifesting sinnes and tormenting the conscience wherein it differeth from the Gospell Heb. 12. 18. then or surely Heb. and we shall dic Thus there was not a law given which could give life Gal. 3. 21. but the letter killeth 2 Cor. 3. 6. and the law is not of faith Gal. 3. 12. the hearing of it and escaping death caused them not to beleeve but the just shall live by faith through the Gospell of Christ Rom. 1. 16 17. unto whom the Law was a Schoolemaster Gal. 3. 24. Vers. 26. all flesh or who is any flesh that is any fraile man for all flesh is grasse Esa. 40. 6. The Greeke translateth For what flesh Which word flesh is often used for unregenerate man as is noted on Gen. 6. 3. and to such especially the Law is the terrours of death though all humane nature being in sinne is here condemned So in Psal. 143. 2. the living God The Hebrew words are both plurall implying the mysterie of the Trinitie as is noted on Gen. 1. 1. and he is called the living God as here so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places to oppose him unto all false gods which are called the dead Psal. 106. 28. whereupon it is said Yee turned to God from Idols to serve the living and true God 1 Thess. 1. 9. Also to shew that God is powerfull in operation being not only living in himselfe so that he only hath immortalitie 1 Tim. 6. 16. but the giver of life unto all For in him wee live and move and have our being Act. 17. 28. and he is the fountaine of living waters Ier. 17. 13. who continually and abundantly refresheth his people It signifieth also his eternitie as he that liveth for ever and ever Revel 10. 6. of whom it is said For he is the living God and continuing for
salvation wherwith God clotheth his Church Esay 61 10. Vers. 22. is become as one to weet of us three the Father the Word and the Holy Spirit 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech used in v. 5. and would leave an impression in Adams hart of his pride and folly in beleeving the Serpents deceitfull promises that so long as he lived an exile here on earth he might haue continuall motives of repentance and humiliation The Hebrew phrase is as one meaneth is made or become as one as this is Psal. 118. 23. the Evangelist translateth this is done Mat. 21. 42. lest he put An unperfect speech where we may understand by that which followeth he must be driven out lest he be put c. Such phrases are usuall as Gen. 38. 11. 42. 4. Mat. 25. 9. and eate and live or that he may eate and live And is often used for That and noteth the end and purpose of an act as here so in 2 Sam. 21. 3. 2 King 3. 11. Lam. 1. 19. Because the tree of life and the eating of it was at first a signe of eternall life to man if he had obeyed his creator as is noted on Gen. 2. 9. it might not now in the justice of God be so continued to man fallen into disobedience Neither was the new covenant betweene God and man of obedience againe by the workes of the Law unto life but of faith in Christ the womans seed unto forgivenesse of sinnes Gen. 3. 15. 20. God therfore in driving the man from this tree would drive him from all confidence in him-selfe and his owne workes and so from abuse of this tree also which might turne to his further judgement that hee might seeke the life in heaven which is hid with Christ in God Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world to eate of the tree of life which is in the midst of the Paradise of God Rev. 2 7. V. 23. to till tillage hath the name in Hebrew of servile-worke for all even Kings are as servants to the field Eccles. 5. 8. And this hard labour was a continuall remembrance of sinne and doctrine of humiliation and repentance Wherefore God after in the Law freed every seventh or Sabbath yeare from this tillage in his land when they did all alike eat of that which grew of it owne accord Lev. 25. 4. 6. to remember their former ease lost by sinne but to bee restored spiritually by Christ when hee should preach the acceptable yeare of the Lord Esay 61. 2. 2 Cor. 6. 2. Vers. 24. drove out or expulsed not to return thither againe but that he might seeke admission into the heavenly paradise whereunto Christ giveth entrance Luke 23. 43. minding himselfe an exile and pilgrime here on earth 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say in Bresith ketanna on this place Adam was driven out of paradise in this world but in the world to come he shalnot be driven out The remembrance of this future mercy was kept afterward among the Gentiles for it is one of the Chaldean oracles Seeke paradise the glorious country of the soule Cherubins or Cherubs These were living creatures with wings as may bee â—athered by comparing Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle Exod. 25. 18. and 26. 1. See the annotations there Moses here seemeth to meane Angels by this name for they have appeared sometime with wings flying Dan. 9. 21. and with sword 1 Chron. 21 16. and as fierie chariots 2 King 6. 17. as here they have the flame of a sword that is a flaming sword as the Greeke translateth it to keepe man out of paradise Of Angels see the notes on Gen. 16. 7. By these also God further might signifie the Angels or Ministers in his spirituall paradise the Church and the sharpe two edged sword of his Word wherewith they are armed against all the disobedient 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise direct from all quarters of the world to enter thereinto by the gates which are never shut such as are written in the lambs booke of life where the tree of life groweth and giveth fruit wherein they haue right that doe the commandements of God Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe to weet every way for more terrour that man should not there attempt re-entrance Such spiritually is the use of the Law and doctrine therof which terrifieth the conscience and by the workes whereof no flesh can be justified Rom. 3. 20. but it serveth to drive men unto Christ that they may be made righteous by faith Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ though now they are ignorant of him for they write of seven things which the King Christ shall shew unto Israel two of which are the garden of Eden and the tree of life R. Elias ben Mosis in Sepher reshith choemah fol. 4. 12. Also expounding that in Song 1. 4. the King hath brought me into his chambers Our Doctors of blessed memory have sayd that these are the chambers of the garden of Eden And againe There are also that say of the tree of life that it was not created in vaine but the men of the resurrection that are raised from the dead shall eate thereof and live for ever R. Menachem on Gen. 3. And by the garden of Eden or Paradise it seemes they understood the kingdome of heaven for the Chaldee paraphrast on Song 4. 12. saith as the garden of Eden into which no man hath power to enter but the just whose soules are sent thither by the hands of Angels According to these speeches familiar in olde time among the Iewes the Holy Ghost also speaketh of carriage by Angels into Abrahams bosome Luke 16. 22. of being with Christ in paradise Luke 23. 43. and of eating of the tree of life which is in the midst of the paradise of God Rev. 2. 7. And that the Iewes understood not these things carnally appeareth by these words of theirs In the world to come there is no eating or drinking nor any other of the things which the bodies of the sonnes of Adam have neede of in this world as sitting and standing and sleepe and death and sorrow and miâ—th and the like So our ancient wise men have sayd In the world to come there is no eating nor drinking nor use of mariage but the just doe sit with their crownes upon their heads and have the fruition of the glory of the Majestie of God Maimony in Misn. treat of Repentance ch 8. S. 2. CHAPT IIII. 1. The birth trade and religion of Kaine and Abel 8. Kaine killeth Abel 9. for it he is examined of God 11. and cursed 13. he despaireth 16. and departeth from Gods presence 17. Kaine buildeth the
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
restraint as the other legall ordinances untill the Iubile of the Gospel for then Barnabas a Levite sold his field that hee might injoy a better inheritance among the saints Act. 4. 36. 37. Howbeit the Hebrew doctors understand this Law otherwise and say The Priests and the Levites which sell any field of their cities 〈…〉 ny house c. doe redeeme them after this manner they sell fields though it be neer to the Iubile and redeeme them out of hand and they redeeme houses in the walled cities at any time when they please though it bee after many yeeres Lev. 25. 32. Maimony in Iobel chap. 13. sect 7. And this law against selling they expound of alteration or changing thus In the Levites cities they may not make of a citie the suburbs nor of the suburbs a citie nor of the suburbs a field nor of a field suburbs as it is written the field of the suburbs of their cities shall not be sold Lev. 25. 34. We have beene taught that this which is said SHALL NOT BEE SOLD meaneth shall not be altered but the field and the suburbs and the citie shall all three of them be as they are for ever Maimony ibidem sect 4. 5. Vers. 35. waxen poore or brought low as vers 25. and 39. hand faileth or hand is moved which the Greeke translateth and he bee weake or impotent in his hands by thee that is unable to relieve himself This phrase is here once applied to the land in Deut. 32. 35. and often other where to the foot the moving or sliding whereof is also a decay or falling into evill strengthen him or take hold on him and so confirme his weake hands that is as the Greeke translateth helpe or relieve him So God is sayd to strengthen or hold the right hand of Cyrus when he inabled him to subdue nations Esay 45. 1. so of Christ in Esay 42. 6. and of his people when hee helpeth them against their enemies Esay 41. 12. 13. According to this law is that in Deut. 15. 7. 8. 10. where God commandeth to open the hand to lend and to give unto the poore and it is reckoned for one of the sinnes of Sodom that shee strengthened not the hand of the poore and needy Ezek. 16. 49. even the stranger that is though he be a stranger and none of thine owne nation or as the Greeke translateth thou shalt helpe him as a stranger and sajâ—urner Wherby God may intend the naturall Israelites which were but strangers and sojourners with him verse 13. which is also the state of all the Saints on earth 1 Pet. 2. 11. that he may or and hee shall live so the Gr. saith and thy brother shall live with thee By living is meant the recovering of him-selfe out of his miserie as elsewhere life is opposed to sicknesse ruine and other miseries Esay 38. 9. Nehem. 4. 2. 1 Chron. 11. 8. Gen. 45. 27. Therefore God commandeth to let the poore man have sufficient for his need Deuteronomy 15. 8. see the annotations there Hereby also was figured that such as are poore in spirit ought to bee comforted and such as are impoverished by sinne should bee sought after for their recovery by admonition exhortation prayer c. that life may be given them 1 Thes. 5. 14. 1 Ioh. 5. 16. Iam. 5. 16. 20. V. 36. biting-usurie of this see what is noted on Ex. 22. 25. increase or multiplication overplus that is when one taketh more then he lent So in Ezek. 18. 8. 13. 17. Spirituall usury and exaction which under this Law is also forbidden is when the Law is urged upon the conscience of repentant sinners more then is meet whereby his life with God which is by faith in Christ is empeached or when the rudiments of the Law which Christ hath freed his people from are layd as a yoke upon their neckes and burden upon their consciences both which are hinderances of that true life and joy which God by the Gospel and Spirit of his Sonne ministreth unto the Saints Matth. 18. 28. 33. Gal. 2. 14. 21. and 4. 9. 10. 11. and 5. 1. 2. c. Acts 15. 1. 10. 11. Esay 9. 8. Vers. 39. waxen poore in Greeke be humbled or brought low as vers 25 be sold for extreame povertie debt or theft as 2 King 4. 1. Exod. 22. 3. See the notes on Exod. 21. 2. not serve thy selfe in Greeke hee shall not serve thee of a servant of a slave or bondman as to compell him to doe base and slavish works The Hebrewes say It is unlawfull for an Israelite when he buyeth any Hebrew servaÌ„t to make him serve in things vile which are proper for servants or slaves to doe as to cary his vessells after him to the bath or to untie his shoes c. Lev. 25. 49. Which is to be understood of an Hebrew servaÌ„t because his soule is east downe by his sale but an Israelite which is not sold it is lawfull to use his ministerie as a servants for lo he doth not such worke but willingly and of his owne minde Maimony tom 4. treat of Servants chap. 1. sect 7. This Law Solomon kept as it is said but of the sons of Israel did Solomon make no servant but they were men of warre his servants his princes his captatins c. 1 Kin. 9. 22. Vers. 40. as a sojourner in Greeke or a sojourner meaning that he should be used kindly reverently and as a brother vers 46. The Hebrew canons say Every Hebrew servant or handmaid their master is bound to make them equall to himselfe in meat in drinke in clothing in dwelling as it is said in Deut. 15. 16. because he is well with thee so that thou maist not eate white bread and he eate browne bread or thou drinke old wine and he drinke new or thou sleepe on a fetherbed and he sleepe on straw c. Hereupon they say who so buyeth an Hebrew servant buyeth himselfe a master c. Neverthelesse it is necessary that the servant behave himselfe with a servants behaviour in those services which he doth unto him Maim in Servants ch 1. s. 9. yeere of Iubile which was the yeere of liberty for all manner Hebrew servants therefore No Hebrew maid or Hebrew manservant was in use in Israel but at the time when the Iubile was in use whether it were a servant that sold him-selfe or that was sold by the Synedrion Maimony in servants chap. 1. sect 10. Vers. 41. goe out from with thee the Greek saith he shall goe out to remission into liberty For what cause or after what sort soever he hath beene sold the Iubile released him which was a figure of the time of grace whereby now Christ hath freed us from the servitude of sin and Satan Ioh. 8. 32. 36. Rom. 6. 14 18. The Hebrew doctors say He whom the Synedrion sold served six yeeres Exod. 21. 2. from the day of his sale and in the beginning of his seventh
men as they that are never content are said not to know satietie Esa. 56. 11. and when God withholdeth increase they eat but not to satietie Hag. 1. 6. Thus God fed them with Manna to the full Exod. 16. 8. and promiseth so to feed the poore meeke under Christ Psal. 13â— 15. and 22. 27. The just eateth to the satietie of his soule Pro. 13. 25. in confident safety or in hopefull securitie safely The Hebrew Betach signifieth trust hope or confidence Act. 2. 26. from Psalme 16 which ought to be in God Psal. 40. 5. whereupon followeth safety through his defense as the Greeke here translateth ye shall dwell in safety and so men are secure and bold without feare of disturbance Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety and they dreaded not This as it is a blessing which God onely giveth Psal. 4. 9. so it is promised to the obedient Prov. 21. 33. and is performed to such as are in the sheepefold of Christ Ezek. 34. 25. 27. 28. Vers. 6. peace This though generally it signifieth all prosperitie yet sometime it is specially opposed to the sword Matth. 10. 34. and unto warre Psal. 120. 7. which seemeth to be that which is intended here as the former was against famine none shall make you afraid This God promiseth to fulfill under Christ Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease that is as the Greeke translateth I will destroy evill beasts one being put for a multitude or many and ceasing being used for utter abolishing as in Exod. 12. 15. Psal. 119. verse 119. or at least for repressing their rage and furie for in Israel Lions Beares and the like sometime destroyed the inhabitants 2 King 17. 25. 26. and 2. 24. This promise is applied also to the Church under the Gospell Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee The contrary followeth in verse 22. By the evill beasts R. Menachem here understandeth mystically vicious lusts the powers of uncleannesse which flew from the uncleane Spirit that they shal not prevaile to pollute the land which is on high So they seeme to call our nature regenerate as the Apostle calleth the Church Ierusalem which is on high Gal. 4. 26. the sword used ordinarily for warre when it is spoken of men but the Lords sword is explained to be the pestilence 1 Chro. 21. 12. which may specially be intended here and so God promiseth blessings opposed to his foure sore judgements which are the sword or warre the famine the evill beast and the pestilence mentioned in Ezek. 14. 21. and Revel 6. 8. Or if we understand this sword for warres then under peace aforesaid may the promise be implyed against the sword of the Lord the pestilence These blessings though they concerne this life yet the end of them is to lead to life eternall so the Hebrewes of old understood them as their later doctors though wandring out of the way of life doe witnesse saying The holy blesed God hath given us a Law which is the Tree of life and whosoever doth all that is written therein and knoweth him with a perfect knowledge shall thereby be made worthy of the life of the World to come c. And he hath promised us in the Law that if wee doe it with joy and goodnesse of soule and exercise our selves in the â—â—â—dome thereof continually he will remove from us al things that may let us from doing it as sicknesse and warre and famine and the like And he will supply us with all good things that may strengthen our 〈◊〉 to doe the Law as satietie and peace and store of silver and gold that we be not imployed all our dayes in the things which the body hath need of but may be made fit to 〈◊〉 wisedome and to doe the Commandements that we may be worthy of the life of the world to come Maimony in treat of Repentance chap. 9. sect 1. Thus they followed after the Law of righteousnesse but attained not to it because they sought it not by 〈◊〉 in Christ but as it were by the workes of the Law 〈◊〉 they have stumbled at the stumbling stone Roman 9. 31. 31. Vers. 8. five of you shall pursue a hundred This promise is inlarged in Ios. 23. 10. One man of you 〈◊〉 pursue a thousand and was notably performed it Davids Worthies 1 Chron. 11. of whom some one lift up his speare against eight hundred and slew three hundred at one time 2 Sam. 23. 8. 18. 1 Chro. 11. 11. Three men brake through the host of the Philistines 1 Chron. 11. 18. Of the Gadites there were men that had faces like the faces of Lyons and were as swift as the Roes of the mountaines 1 Chron. 12. 8. And David himselfe celebrateth this mercy I pursued mine enemies and overtooke them and turned not till I had consumed them Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30. Vers. 9. I will have respect or turne my face in Greeke I will looke upon you and blesse you and the Chaldee expoundeth it I will have respect by my word to doe good unto you For this grace David prayed Psal. 25. 16. and 69. 17. and when God delivered Israel from their enemies it is said hee had respect unto them because of his covenant c. 2 King 13. 23. The contrary hereto is the hiding of Gods face Deut. 32. 20. fruitfull or to increase as he had done before in Egypt Exod. 1. 7. This blessing is acknowledged in Nehem. 9. 23. Their children thou multiplyest as the starres of heaven and promised to be again under Christ I will bring my sheepâ— againe to their folds and they shall be fruitfull and increase Ier. 23. 3. establish my covenant that is faithfully keepe and continue to doe the things which I have promised see the notes on Gen. 6. 18. Vers. 10. very-old in Greeke old of old things this respecteth the increase of their land as the 〈◊〉 did of their bodies See Levit. 25. 22. because of or as the Gr. translateth from the face of the new they should bring forth the old for want of roomth to lay up the new This fruitfulnesse of the land figured the many graces wherewith God would inrich the hearts of his people as in vers 4. For how ever God perswadeth his people by promise of outward blessings to keepe his Law yet the end of the commandement is love out of a pure hart end of a good conscience and of faith unfaigned 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord when tribulation or persecution arisith because of the word by and by they â—are offended Matth. 13. 21. The Hebrewes say All love that dependeth on a thing when the thing ceaseth the love ceaseth He that serveth the blessed God to the end that his riches may be multiplied or his
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
among the graves that the dead might come unto him in a dreame and make knowne unto him that which he asked of him And others there were that clad themselves with clothes for that purpose and spake certaine words and burned incense for the purpose and slept by themselves that such a dead person might come and talke with them in a dreame Maimony in treat of Idolatry c. 11. s. 13. Vers. 13. perfect with Iehovah that is in faith and love seeke unto him onely and as he doth so abhorre thou all such wicked persons Perfection or Sinceritie Integritie respecteth our upright conversation in body and minde as is noted on Gen. 6. 9. and to be perfect with the Lord is expounded in Greeke before the Lord and the Chaldee saith in the feare of the Lord but our Saviour more fully openeth it Be yee perfect even as your Father which is in heaven is perfect Matt. 5. 48. Vers. 14. not suffered thee Hebr. not given thee but hath taught thee better by his Law which the other nations want Psal. 147. 19 20. and will more fully informe thee by the Prophet whom he will raise up unto thee v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies Vers. 15. a Prophet so named of the Greeke Prophetes which signifieth a foreteller in Hebrew Nabi of uttering and interpreting the oracles of God as Aaron was Moses Prophet that is Interpreter Exod. 7. 1. and of seeing visions of God such a man was called a Seer 1 Sam. 9. 9. Vnto all the former Diviners Wizzards Charmers c. raised up to the heathens of the devill Moses here opposeth one Prophet to be raised up unto Israel of God and this was Christ raised up unto the Iewes as Peter applieth it saying Moses said â—â—to the fathers A Prophet will the Lord your God raise up unto you c. yee are the children of the Prophets and of the covenant c. Vnto you first God having raised up his Son Iesus sent him to blesse you in turning away every one of you from his iniquities Act. 3. 22. 26. of thy brethren Christ was to be a man and of the stocke of the Iewes by promise because the people could not endure to heare the voice of God vers 16. and as in respect of his Prophesie so of his Priesthood For every high Priest is taken from among men Heb. 5. 1. and of his kingdome as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee like unto me it is said There arose not a Prophet in Israel like unto Moses whom the Lord knew face to face in all the signes and wonders which the Lord sent him to doe c. Deut. 34. 10 11 12. This therefore cannot be understood of the ordinarie Prophets which were raised up in Israel but of Christ onely as the Apostles doe expound it Act. 3. 22. 26. And Christ was like unto Moses in respect of his office of mediation betweene God and the people Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses as being the Mediator of a better Covenant or Testament which was established upon better promises Heb. 8. 6. Like him in excellencie for as Moses excelled all the Prophets in speaking with God mouth to mouth Numb 12. 6 7 8. so Christ excelled him and all men in that being in the bosome of the Father he hath come downe from heaven and declared God unto us Ioh. 1. 18. and 3. 13. Like him in faithfulnesse but therein also excelling for Moses was faithfull in Gods house as a servant but Christ as the Son over his owne house Heb. 3. 2. 5. 6. And like him in signes and wonders wherein he also excelled Moses as the historie of the Gospell sheweth for he was a Prophet mighty in deed and word before God and all the people Luk. 24. 19. a man approved of God among them by miracles wonders and signes which God did by him in the midst of theÌ„ Act. 2. 22. for he did among them the works wich none other man did Ioh. 15. 24. unto him that is not unto the Diviners Wizards or any such like but unto him and him onely as him thou shalt serve Deut. 6. 13. is expounded him onely Matt. 4. 10. And though this is principally meant of Christs person of whom God said heare him Matt. 17. 5. yet it implieth also his Ministers as himselfe said He that heareth you heareth mee Luk. 10. 16. Vers. 16. Horeb a mountaine called also Sinai Exod. 19. where the Law was given Deut. 5. 2. of the assembly or of the church when all Israel were assembled to heare the Law Exod. 19. 9 10 c. not heare againâ— Hebr. not adde to heare see Exod. 20. 19. where the people requested Moses to speake with them and not God of Iehovah the Chaldee translateth it of the word of the LORD that I die not or and let me not die as the Greeke translateth neither let us die Vers. 17. have well spoken or have done well in speaking The Greeke saith Rightly or Well all that they have spoken Although their speech proceeded from the spirit of bondage and feare manifested in them by the worke of the law in their consciences Rom. 8. 15. and they desired not Christ but Moses to speake unto them yet as the Law was a schoolemaster to leade them unto Christ Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them who is here not only in stead of all Diviners and Soothsayers but in stead of Moses himselfe who was the Minister of the Law which worketh wrath Rom. 4. 15. and was the ministration of death 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof Gal. 3. 13. and is here promised as a Prophet sent to blesse us Act. 3. 26. for the Law was given by Moses but grace and truth came by Iesus Christ Io. 1. 17 Vers. 18. A Prophet meaning Christ him-selfe the interpreter and declarer of the word of God as vers 15. of whom the multitude said This is Iesus the Prophet Matt. 21. 11. raise up this also the people confirmed saying A great Prophet is risen up amongst us Luk. 7. 16. will give that is will put and stablish as the word given 1 Chron. 17. 22. is the same that established 2 Sam. 7. 24. The Chaldee expoundeth it I will give my words of prophesie Accordingly Christ said to his Father I have given unto them the words which thou gavest me Ioh. 17. 8. his mouth to signifie this Christ appeared with a sharpe two-edged sword proceeding out of his mouth Rev. 1. 16. which figured the sword of the Spirit the word of God Eph. 6. 17. for God had made his mouth like a sharpe sword Esai 49. 2. therwith he smote his enemies and for the comforts wherewith he refresheth his people his lips are likened to lilies dropping sweet-smelling myrrh Song 5.
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
the first tithe Num. 18. 21. AND ALSO I HAVE GIVEN IT which implieth generally that the other gift was before namely the great Heave-offâ—ring of first-fruits and the Heaven-offering of the tithe TO THE STRANGER TO THE FATHERLESSE c. this is the tithe of the poore and the gleaning and the forgotten sheafe and the corner Deut. 24. 19. Lev. 19. 9. 10. although the gleaning the forgotten and the corner doe not hinder the making of confession And he must separate the gifts in order and afterward make confession as it is written ACCORDING TO ALL THY COMMANDEMENT c. Loe if the second tithe were given before the first he might not make confession If his untithed fruits were burnt he might not make confession because he hath not separated the gifts nor given them to whom they were due Hee that had nothing but the second tithe onely made confession for the ground of the confession is in the tithe And so if he had nothing but first-fruits onely he made confession as it is said I HAVE PVT AWAY THE HOLY THING c. Maimony in Maaser sheni chap. 11. sect 7. c. thy commandement in Greeke commandements and the word according implieth the order of doing all things as before is noted not transgressed by doing any thing amisse as giving bad for good and as the Hebrewes expound it one kinde for another or old for new or new for old or the like Of Transgression see the notes on Deut. 17. 2. forgotten this the Hebrewes apply to forgetting to blesse God for it and to mention his name upon it Maimony ibidem chap. 11. sect 15. But it is more generall implying the neglect of any precept concerning the things here spoken of for in spirituall duties unto God all men are faulty Psal. 19. 12. Eccles. 7. 20. Vers. 14. in my mourning or in my sorrow By this it appeareth that this Law and confession extended further than to the third yeeres tithe which was all given to the poore Deut. 24. 28. 29. and might not be eaten by the owner of the land and reached to the first and second yeeres tithes which the owners were to eat before the Lord Deu. 14. 22 23. but might not eat of it in their mourning upon paine of being beaten by the Magistrate as Maimony sheweth in Maaser sheni chap. 3. sect 5. where he further saith in sect 6 7. Who is this mourner He that bewaileth any of his kinred whom he is bound by the Law to mourne for And in the day of death he is bound to mourne by the Law Lev. 10. 19. If he be kept unburied many daies he is a mourner all those daies till hee be buried by the doctrine of the Scribes And not the second tithe only but all the holy things every one if he eat of them in mourning by the Law he is to be beaten if in his mourning by the Scribes doctrine he is to be scourged Compare herewith the saying of the Prophet Their sacrifices shall be unto them as the bread of mourners all that eat thereof shall be polluted Hos. 9. 4. put away the word before used in vers 13. but otherwise turned here in the Greeke I have not taken fruit thereof which Greeke word is used in Ios. 5. 12. for eating fruit and so the Hebrewes expound this here of eating He that eateth the second tithe in uncleannesse is to be beaten for it is said I have not put away thereof for the uncleane whether the tithe be uncleane and the eater cleane or the tithe cleane and the eater uncleane and hee that eateth it in Ierusalem before it be redeemed The uncircumcised is as the uncleane and if hee eat that second tithe he is to be beaten by the Law c. Maim in Maasar sheni ch 3. s. 1 4. for the uncleane so the Greeke translateth it meaning for any uncleane person to eat of it or for any uncleane use Hebr. in uncleane whereby may be meant in uncleannesse for the dead or to the dead whereby may be understood to any idoll or for any idolatrous use as Idolaters are said to eat sacrifices of the dead Ps. 106. 28. or to be eaten at any dead mans funeral wherby the holy thing might be polluted as Hos. 9. 4. for at funeralls they used to eat and drinke Ezek. 24. 17. Ier 16. 7. The Hebrewes expound it thus that he hath not received or bought therewith coffin or shrouds for the buriall of the dead nor given thereof to other mourners Maimony in Maaser sheni chap. 11. sect 15. Further they say The second tithe is given to eat and to drinke Deut 14. 23. and anoynting is as drinking And it is unlawfull for a man to bring it out for his other needs as to receive therewith vessels or garments or servants as it is written I have not given thereof for the dead as if he should say I have not brought it out for any thing which keepeth not alive the bodie c. Ibidem chap. 3. sect 10. Vers. 15. the habitation of thy holinesse that is thy holy habitation as the Greeke translateth it thine holy house By this prayer they submitted themselves unto the triall and judgement of God for their upright keeping of these his lawes as Psal. 26. 1 2 3. and having cleare consciences they had boldnesse before God to crave and expect his blessing for he that is a doer of the worke of God this man shall bee blessed in his deed Iam. 1. 25. Vers. 16. This day Moses concluding his exposition of the Lawes with a warning of obedience teacheth the children that they are alike interessed in Gods covenant as were their fathers and so their posterity for what was spoken and done unto them concerneth us also Hos. 12. 4. Psal. 66. 6 7. thy God the first argument of obedience from the person of God and his grace towards them who hath soveraigne authority thereby to command Vers. 17. hast avouched or hast made to say that is to promise in Greeke hast chosen A second reason of obedience because of the mutuall covenant betweene God and his people see Exod 19. 3 4. 8. which covenant was not with the fathers only Deut. 5. 2 3. but being now renewed with their children and in them with all their posterity served both to confirme their faith and to increase their obedience and sanctification unto thee for a God or as the Greeke translateth thy God what this meaneth is shewed on Exod. 20. 2 3. his wayes which hee commandeth to walke in and they imply both doctrines of faith and precepts of manners as is noted on Genes 6. 12. and 18. 19. and an imitation of him as beloved children Ephes. 5. 1 2. Matth. 5. 48. statutes the ordinances of worship and service which he taught see the notes on Deut. 4. 1. Commandements the morall law given in Ex. 20. Iudgements the Iudiciall lawes whereof see Exod. 21. 1. c. So all whatsoever are in Gods law
vers 10. Vers. 2. the day that is the time the first opportunity For this rite was fulfilled not the first day that Israel went into Canaan but after as Ios. 8. 30 c. So day is used for time Luke 19. 42. set up or erect to wit stones for pillars as in Exod. 24. 4. to signifie the tribes of Israel who being brought of God into his good land were by this extraordinary â—ite to professe their homage and obedience unto him otherwise to undergoe the curses of his Law Which their consciences accusing them of they might be led unto Christ for redemption froÌ„ the curse with plaister or with lime whiting that the words of the Law might be written thereon a memoriall of Gods benefits unto them This word plaister is used to signifie hypocrisie as Paul called Ananias a p 〈…〉 red or whited wall Acts 23. 3. and the Pharisees are likened to whited or plaistered s 〈…〉 which appeare beautiful outward c. Mat. 23. 27. And that seemeth also to be intended here that all such as seeke life by the workes of the Law which Israel after did Rom. 9. 31 32. have their hearts within hard and stony Ezek. 36. 26. though outwardly they appeare of another nature and colour and have the profession of the Law upon them wherein they glory Rom. 2. 17 23. Therefore afterward blessings and cursings are mentioned vers 12 13. but Moses rehearseth none but curses as being the due of all such hypocrites And from the last verse of this Chapter Paul proveth that as many as are of the workes of the Law are under the curse Gal. 3. 10. Vers. 3. all the words either the ten commandements called the ten words Exod. 34. 28. which are the summe of all Law or all the words following in this chapter See the notes on vers 8. that thou maist goe in and consequently possesse and enjoy the land which figured heaven for the Law promiseth life to them that doe it Rom. 10. 5. though unto man it is unpossible Or it may be read for that thou art come in as being a reason of this seruice and of their dutie to keepe the Law And so the Greeke translateth When as thou art come in Vers. 4. Ebal or Gebal as the Greeke writeth it Gaibal and here the other mount Ger 〈…〉 zim vers 12. is also understood but because the Curses onely are after expressed and they were on mount Ebal therefore it is named Of this mount see v. 12 13. with plaister or with lime as ver 2. Vers. 5. An Altar to signifie God the other party in the covenant as was at mount Sinai Exod 24. 4. and to teach by it and the sacrifices offered thereon that there could be no salvation but by Christ and his sacrifice for remission of sinnes yron that is any yron toole to hew or polish them but they should be as they were naturall to signifie the perfection that should be in Christs humane Nature whereby hee was acceptable to God though before men hee seemed altogether deformed Esay 52. 14. and 53. 2. he was the stone cut out without hands Dan. 2. 34 35. And no man might lift up an yron toole upon these stones to teach that mans wisedome is foolishnesse with God see the notes on Exod. 20. 25. where the axe of man polluteth the Altar of God Vers. 6. of whole stones and not of hewen Exod. 20. 25. Of such whole or entire stones did Iosua build it Ios. 8. 31. Burnt-offerings to obtaine of God by Christ forgivenesse of sins and sanctification of life see the Annotations on Lev. 1. Vers. 7. Peace-offerings to shew their hope of peace and prosperity by Christ and their thankefulnes for his graces see Lev. 3. eat there keeping a holy banquet for the flesh of the peace-offerings were eaten by the owners and Priests Levit. 7. 15 c. This taught them the spirituall joy which they should have in Christ for his deliverance of them from the curse of the Law and his flesh wee doe eat unto life eternall Gal. 3. 13. Ioh. 6. 51. Vers. 8. very plainly or plainly and well or fairly Heb. making them plaine doing them well Hereby is meant a large and faire writing easie to be read of all as in Habak 2. 2. That all sorts of people might have the knowledge of Gods Law and learne to doe the same And by this it appeareth that all the words commanded to be written or the Copie of the Law which Iesus wrote Ios. 8. 32. were not the whole booke of Deuteronomie much lesse all Moses books as some have thought for what stones would suffice for such a worke With these whited stones on whose outside the Law was written we may compare that white stone in Rev. 2. 17. which Christ giveth to all his and in the stone a new name written which no man knoweth saving he that receiveth it those being to shew the worke of the Law outwardly this the worke of Christs grace and Spirit inwardly Compare also 2 Cor. 3. 2 3. Vers. 9. Take heed and heare or Attend hearken and heare as the Chaldee expoundeth it but the Greeke saith Be silent and heare art become the people or art made for a people to Iehovah by renewing of the covenant declared so to be and therefore bound to obey his commandements as it is said For all peoples will walke every one in the name of his God and we will walke in the name of Iehovah our God for ever and ever Mic. 4. 5. Vers. 10. therefore thou shalt Hebr. And thou shalt obey the Chaldee saith shalt receive the Word of the Lord. By obeying or hearkning unto is meant the due observing or keeping of the things spoken as our fathers have not hearkned unto the words of this booke 2 King 22. 13. is explained our fathers have not kept 2 Chron. 34. 21. Commandements or Commandement meaning every one in particular and all in generall for the offending in one point maketh us guiltie of all Iam. 2. 10. See the like in Deut. 5. 10. Vers. 12. Gerizzim called in Greeke Garizein of it and the other mount Ebal Moses said before they were over against Gilgal beside the Okes of Moreh Deut. 11. 30. and Benjamin these six here named were the worthiest tribes all borne of Iakobs wives the free women and none of the handmaids children God shewing hereby the strength and noblenesse of the Blessings above the Curses and that they belong to such children of the free women as Paul teacheth us in an allegorie Gal. 4. 22 31. Howbeit though Moses appointeth these to blesse yet hee expresseth not the blessings by such silence leading his prudent reader to looke for them by another which is Christ Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great mysteries as the Apostle in Heb. 7. teacheth from the narration of Melchisedek in Gen. 14. Vers. 13. for the curse that is to pronounce it In speaking of
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
arrowes I will drunken make with bloud my sword shall also flesh devoure for food with bloud of them that wounded are and thrall even from the first beginning principall shall be revenges on the enemy Yee Gentiles with his folke shout joyfully bloud of his servants for avenge will he and render vengeance unto them that be his adversories and atonement make both for his land and for his peoples sake Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the three and fiftieth Section of the Law See Gen. 6. 9. GIve eare or hearken yee heavens Moses beginneth this propheticall song calling as with the sound of a trumpet the heavens and earth and all the creatures in them to bee witnesses of his words as in Dent. 30. 19. and 31. 28. the more to affect the hearts of the people So Esaias beginneth his prophesie against rebellious Israel Esa. 1. 2. For though men die yet heaven and earth endure Psal. 119. 89 90 91. Eceles 1. 4. And though men will not heare yet other creatures shall heare and witnesse against them Ios. 24. 27. and I will or that which I shall speake as and he shall prepare Mal. 3. 1. is expounded which shall prepare Mar. 1. 2. and let the earth heare or heare O earth for he changeth the person and in Esay 1. 2. hee changeth the order also Heare ye heavens and give eare thou earth and in Ier. 22. 29. O earth earth earth heare the word of Iehovah Vers. 2. My doctrine or My received learning the doctrine of religion is so called because it is received from God not devised by men as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you So our Saviour saith As my Father hath taught mee I speake these things Iohn 8. 28. And so it should be received of the hearers as the word of God not of men 1 Thess. 2. 13. shall drop or let it drop as being a wish and also a promise that his doctrine should be profitable and effectuall as the raine which as it waiteth not for the sonnes of men Mich. 5. 7. so it commeth downe from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud in like sort the word of God shaâ— not returne unto him void but it shall accomplish that which hee pleaseth Esay 55. 10. 11. The Chaldee translateth My doctrine shall be sweet as the â—aiâ—eâ— the Greeke let it be expected as the raine the raine which maketh the barren earth fruitfull and so resembleth the word of God and effect thereof in the hearts of men see Esay 45. 8. Contrary to false teachers which are clouds without water Iude v. 12. For who so boasteth himselfe of a false gift is clouds and winde without raine Prov. 25. 14. shall distill or let it distill or sâ—ow downe as the Greeke translateth let my words come downe as the deaw and the Chaldee let my speech be received as the deaw The manner of delivering Gods word is here and often likened to a dropping Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe to raine or deaw figures of heavenly graces See Genes 27. 28. the small raine or small drops in Hebrew Seghnirim so named of haires like which it falleth Or it may have affinity with Saghnar a storme and meane a stormie raine figuring the doctrine of the Law which as it was given with storme and tempest Heb. 12. 18. so it worketh like effect in the conscience So the Greeke translateth it a showre or showry raine the Chaldee as the rainy winds which blow upon the tender herbe the showres the strong or greater raine which falleth with manifold drops or with violence as arrowes the Chaldee translateth them drops of the latter raine whereof see Deut. 11. 14. The with-holding of these was a punishment as in Ier. 3. 3. the showres have beene with-holden and there hath been no latter raine the giving of them was a blessing Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse as the people sometime are likened to grasse for their fraile and momentany state Esay 40. 6 7. so here they are likened to grasse herbs which grow by the raine Iob 38. 26 27. that they should not be unfruitfull hearers like stones or sandy ground whereon nothing groweth Vers. 3. proclaime or publish preach but the Chaldee turneth it pray in the name of the Lord. give ye greatnesse or majestie that is magni 〈◊〉 him so in Iude 25. to the onely wise God our 〈◊〉 he glorie and majestie or greatnesse and 〈…〉 Chron. 29. 11. Thine O Iehovah is the greatnesse and the power and the glory c. Vers. 4. The Rocke that is as the Greeke translateth God so in vers 18 30 37. 1 Sam. 2. 〈◊〉 〈◊〉 Sam 22 2 â—2 God is called the Rocke because of his might stability and immutability and to his Church he is a firme foundation Matth. 16. 〈◊〉 and Christ is the Rocke 1 Cor. â—0 4. his worke in Greeke his workes so worke in Psal. 9◠〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation and redemption of his people 〈◊〉 other wrought in them which are said to be perfect or unblemished because there is no defect no fault in any of them Therefore in it the righteous 〈◊〉 joyce Psal. 92 5. hi◠〈◊〉 that is 〈◊〉 administration his d 〈…〉 judgement that 〈◊〉 〈◊〉 judicious right and equal 〈◊〉 and so shall mâ—y finde that walke in them Psal. 〈…〉 8 9 10. faithfulness or faith understand 〈◊〉 God of faith 〈…〉 most faithfull true that all may relie safely 〈…〉 and his word without â—â—â—quity on 〈…〉 injurious evill in him as the Greeke translateth So in Psal. 92. 16. Iehovah is righteous my Rocke and no iniquity is in him right or righteous in Greeke just and holy the Lord is As his faith is constant to those that follow him so is his justice righteous to such as forsake him Vers. 5. They have corrupted themselves or It hath corrupted it selfe speaking of the people as is expressed in Exod. 32. 7. as of one man and prophesying here their falling away from God Or It hath corrupted it selfe before him that is before or against God The Greeke translateth they have finned and corruption is used both for sinne as in Gen. 6. 11. and for destruction following sinne as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill And this corrupting themselves was chiefly by idolatry as vers 15 16 17 c. Exod. 32. 7 and implieth also their destruction and it is ascribed to themselves that it might not be imputed unto God so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters Esay 1. 4. and this their action is opposed to the perfection of Gods worke in vers 4. their spot or their blot their blemish that is their vice or evill as the word is
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
for us that they without us should not be perfected Heb. 11. 13. 39. 40. Now in Solomons dayes the Church before Christs comming had greatest glory having the Temple builded living under that most wise rich and peaceable King the Israelites being many as the sand which is by the sea in multitude eating and drinking and making mery and dwelling safely every man under his vine and under his fig-tree 1 King 4. 20. 25. notwithstanding Solomon being a Prophet foresaw the ruine of his house and kingdome and in his booke of Ecclesiastes proclaimed all things under the Sunne to be vanity and in this Song prophesieth of the Church and Kingdome of Christ. And as he with many other Prophets and Kings and righteous men desired to see Christ and to heare his words but did not Luke 10. 24. Mat. 13. 17. so here hee manifesteth the desire of him-selfe and of all the faithfull to enjoy the blessings and graces of Christ saying Let him kisse mee Whereby the Church desireth to have Christ manifested in the flesh and to have the loving and comfortable doctrines of his Gospell applyed unto her conscience that shee might not be alwayes under the Schoolemaster of the Law which worketh wrath Rom. 4. 15. but might bee prevented with the grace of Christ be reconciled unto God united unto Christ and have the feeling of his love towards her For kissing is a token of love 1 Pet. 5. 14. Luke 7. 45. was used at the meeting and salutation of friends Exod. 4. 27. and 18. 7. 1 Thess. 5. 26. and David kissed Absalom in signe of favour and reconciliation 2 Sam. 14. 33. And as we are willed to kisse the Sonne Psal. 2. 12. that is lovingly and gladly to submit unto and obey his commandements so the Church here prayeth first that the Sonne would kisse her that is in love and kindnesse teach and apply unto her the grace of his Gospell For herein is love not that we loved God but that he loved us and sent his Sonne to be the propitiation for our sinnes 1 Iohn 4. 10. Afterward we love him because he first loved us 1 Iohn 4. 19. and we kisse him Song 8. 1. The Hebrew expositors as the Chaldee Paraphrast and others doe for the most part apply these things to the giving of the Law by Moses For they being ignorant of the righteousnesse of God have gone about to establish their owne righteousnesse Rom. 10. 3. Howbeit some of them in ancient time saw better as appeiteth by their Midrash an Hebrew commentary on this booke which here saith Moses taught them the Law and whatsoever they learned they forgat againe Then they said unto Moses ô that God would shew himselfe againe and kisse us with the kisses of his mouth that his doctrine might be fastned in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is said I will put my Law in their inward parts and write it in their hearts Ier. 31. 33. kisses of his mouth his owne lovely and gracious doctrines As in Prov. 27. 6. the wounds of a friend signifie sharpe reproofes and are opposed to the deceitfull kisses that is the flattering speeches of an enemy so here the kisses desired of this friend are the comfortable words of the doctrine of salvation opposed to the severe rebukes which the Law giveth for our sinnes condemning and cursing every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. But Christ into whose lips grace is poured Psal. 45. 3. openeth his mouth and uttereth Blessings Matth. 5. 2. 3. c. for thy loves She turneth her speech unto Christ and sheweth a reason of her former desire By loves are meant graces and the fruits of them here first from Christ to his Church afterward from her unto Christ which he acknowledgeth saying How much better are thy loves then wine Song 4. 10. These shee perceiveth from Christ by the works of Adoption Redemption Iustification and Sanctification through Christ and his Spirit as in 1 Iohn 3. 1. 16 and 4. 9. 10. Iohn 15. 13. Rom. 5. 1 5. Ephes. 5. 25. 26. 27. So on the contrary Antichrists allurements to communion with his impiety are with these words Come let us take our fill of loves untill the morning Prov. 7. 18. and Israels communion with Babylons idolatry is thus shâ—wed The sonnes of Babylon came to her into the bed of loves Ezek. 23. 17. better then wine or good more then wine The word good is of large use for profitable pleasing sweet comfortable joyfull c. as is noted on Gen. 1. 4. Wine is one of the most comfortable creatures rejoycing the heart of man Psal. 104. 15. and wine maketh the life or living joyfull Eccles. 10. 19. it causeth to forget affliction poverty misery Prov. 31. 6. 7. It was also used in the legall sacrifices and service of God Num. 15. 5. Hos. 9 4. But the graces of Christ and comforts of his Spirit wherewith the Saints are to be filled Ephes. 5. 18. doe farre excell all worldly pleasure and doe cause such as drinke of them to forget their bitternesse poverty sorrowes which by the terrors of the Law and guilt of conscience for sinne did before afflict them Rom. 7. 10. 15. 18. 24. 25. and 8. 2. And the service of God now in spirit and truth Iohn 4. 23. 24. and consolation which aboundeth by Christ 2 Cor. 1. 5. is much more comfortable then were all the ordinances of divine service in the worldly Sanctuary which could not make him that did the service perfect as partaining to the conscience Heb. 9. 1. 9. and 10. 1. 2. 3. 4. Vers. 3. For the favour or For thy odour swell of thy good ointments By savour or smell is meant knowledge understanding sense or feeling as the Apostle expoundeth it the savour of his knowledge 2 Cor. 2. 14. So a tree is said to bud through the smell or 〈…〉 of water Iob 14. 9. and towe is broken when it smelleth the fire that is feeleth it Iudg. 16. 9. Good ointments or good oiles are precious and sweet ointments wherewith speciall persons were anointed of old as the holy anointing oyle made of principall spices Exod. 30. 23. 25. is called the good ointment Psal. 133. 2. and of the precious things which King Hezekiah shewed to the Ambassadors of the King of Babylon the good ointment was one 2 King 20. 13. and with such they were wont to be anointed at feasts Amos 6. 6. Luke 7. 36. 46. and it was a signe of joy and cheerfulnesse Eccles. 9. 7. 8. for sweet odours revive and comfort the spirits in man when they are dulled with sorrow or much meditation wherefore it is said Ointment and perfume rejoyce the heart Prov. 27. 9. But in fasting or mourning they used not to anoint themselves Dan. 10. 3. 2 Sam. 14. 2. By this similitude the Church