their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
the morning was the second day And God sayd Let the waters under the heavens bee gathered-together unto one place and let the dry land appeare and it was so And God called the dry land Earth and the gathering together of the waters he called Seas and God saw that it was good And God said Let the earth bud-forth the budding-grasse the herbe seeding-seed the fruit-tree yeelding-fruit after his kinde whose seed is in it selfe upon the earth and it was so And the earth brought-forth budding-grasse the herb seeding-seed after his kinde and the tree yeelding fruit whose seed was in it selfe after his kinde and God saw that it was good And the evening was and the morning was the third day And God sayd Let there be lights in the outspred-firmament of the heavens to separate betweene the day and the night and let them be for signes and for seasons and for dayes and yeares And let them be for lights in the outspred-firmament of the heavens to give light upon the earth and it was so And God made the two great Lights the greater light for the rule of the day and the lesser light for the rule of the night also the starres And God set them in the outspred-firmament of the heavens to giue light upon the earth And to rule over the day and over the night and to separate betweene the light and the darkenesse and God saw that it was good And the evening was and the morning was the fourth day And GOD sayd Let the waters bring forth abundantly the moving-thing the living soule and fowle that may flye above the earth on the face of the outspred-firmament of the heavens And God created the great Whales and every living creeping soule which the waters brought forth abundantly after their kinde and every winged fowle after his kinde and God saw that it was good And God blessed them saying be fruitfull and multiply and fill the waters in the seas and let the fowle multiply in the earth And the evening was and the morning was the fift day And God said Let the earth bring forth the living soule after his kinde cattell and creeping thing and beast of the earth after his kinde and it was so And God made the beast of the earth after his kinde and the cattell after their kinde and every creeping thing of the earth after his kinde and God saw that it was good And God sayd Let us make Man in our image according to our likenesse and let them have dominion over the fish of the sea and over the fowle of the heavens and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth And God created Man in his image in the image of God created he him male and female created he them And God blessed them and God sayd unto them Be fruitfull and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the fowle of the heavens and over every living thing that creepeth on the earth And God sayd Behold I have given to you every herb seeding seed which is upon the face of all the earth and every tree in the which is the fruit of a tree seeding seed to you it shall be for meat And to every beast of the earth and to every fowle of the heavens and to every creeping thing upon the earth which hath in it a living soule every green herb for meat and it was so And God saw every thing that hee had made and behold it was very good and the evening was and the morning was the sixt day Annotations BOoke of Moses so it is intituled in Mark 12. 26. called elsewhere the booke of the law of Moses 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses 2. Chro. 34. 14. Of this Moses his birth education authority and death see Exod. 2. and 4. c. Numb 12. Deut 34. He was forty yeares a Philosopher in King Pharaohs Court in Egypt Forty yeares a shepheard in the land of Madian and forty yeares a King and Law-giver of Israel leading them through the wildernesse of Arabia and dying an hundred and twenty yeares old hee was buried of God Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3â— 4â— and 34. 5. 6. 7. His writings are approved of by the Prophets after him by the testimonie of Christ and his Apostles and by the Church of God in all ages Nehem. 8. 1 2 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis that is Generation so the Greeke version calleth this booke because it setteth forth the generations of the heavens and earth and of Adam or mankind Gen. 2. 4. and 5. 1. How beit in Hebrew the five bookes of Moses have no names but by the first words of them as this booke is called Breshith that is In the beginning Vers. 1. In the beginning namely of the Creature which God created as our Saviour expoundeth it Mark 13. 19. the whole frame whereof is called the World Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall of the Creature or Creation and so of time The Chaldee paraphrase called Ierusalemy translateth it In wisedome so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created as it is written The Lord by wisdome founded the earth Prov. 3. 19. and in wisdome hast thou made them all Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also apply it unto Christ the wisdome of God by whom he made the world 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God in Hebrew Aelohim which signifieth the Almighties or Almightie-powers his name is most used in this forme plurall but ioyned with a word singular hee created because God is but one Deut. 6. 4. although in power infinite in person or manner of being there are three which beare witnesse in heaven the Father and the Word and the holy Spirit and these three are one 1 Ioh. 5. 7. The Father is this Creator as is shewed in Eph. 3. 9. The Word or Sonne is the Creator Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit as is here in the second verse and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith Remember thy Creators Eccles. 12. 1. and God saith Let us make man Gen. 1. 26. The Apostles apply the generall name God to the persons severally unto the Father Heb. 1. 1 2. unto the Sonne Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery though at this day that nation understands it not Come and see the mysterie of the word Aelohim there are three degrees and every degree by it selfe alone that is distinct and yet notwithstanding
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
first plagues w ch were from the waters and earth cameby Aarons hand stretching out the rod Exod. 7. 19. 8. 5. 16. three which were from the heavens and aire came by Moses stretching out his hand and rod as the Haile Exod. 9. 22. 23. the Locusts Exod. 10. 12. 13. and the Darknesse Exod. 10. 21. 22. Three came without the hand either of Moses or Aaron as the Mixed swarme Exo. 8. 21. 24. the Murraine Exod. 9. 3. â—and the death of the First borne Exodus 12. 29. and one was by Moses hand but not with the rod as the plague of Boiles Exodus 9. 8. 10. V. 17. there were lice Hebr. there was the lowse put generally for the multitude of this vermine which being of the least sort of Gods creatures did greatly plague the proud nation This David rehearseth among other Gods wonders in Egypt Psal. 105. 31. Humane writers doe record that the Priests of Egypt did shave their whole bodies every third day lest any lowse or other filth should breed upon them that served their gods Herodot in Euterpe So with things which they superstitiously loathed did God plague them The Greeke calleth this plague Sknipes which are a kinde of small stinging gnats but by the Chaldee and others they were lice V. 18. did so that is endevored to doe so but could not and when men are said to doe things above their ability it meaneth their labour and endevour thereto as Matt. 7. 13. enter in at the strait gate that is strive to enter Luk. 13. 24. V. 19. the finger that is the worke Spirit and power of God who is said after the manner of men to doe things by his hand and finger Psam 102. 26. and 8. 4. 109. 27. 1 SaÌ„ 6. 9. To this speech Christ hath reference when he refuted those that withstood his miracles as these Magicians did Moses If I with the finger of God cast out devils Luk. 11. 20. which another Evangelist explaines to bee the spirit of God Matt. 12. 28. Here the coÌ„fession of Iannes and Iambres of whom see before in Exodus 7. 〈◊〉 condemned Pharaoh and themselves that in further resistance they manifested their folly unto all men as 2 Tim. 〈◊〉 〈◊〉 9. The Chaldee expoundeth their speech thus it is a plague from before the Lord. Vers. 20 stand or present thy selfe V. 21 a mixed swarme of flies wasps hornets or as somethinke of wilde beasts serpents mice and the like The Hebrew and Chaldee words signifie onely a mixed multitude but shew not of what creatures The Greeke now extant hath Kunomnia that is the Dog flye Hierom saith of old the Lxxij Interpreters called it Koinomuia and Aquila translated it Pammuia that is the common or all sorts of flies The Chaldee paraphrase on Psalme 78. 45. expoundeth it a mixed swarme of wilde beasts of the field so the latter Hebrewes as Aben Ezra and Sol. Iarchi on Exodus 8. name them Lyons Wolves Beares Leopards and all kindes of evill beasts Serpents and Scorpions With whom accordeth Philo or the author of the booke of Wisdome who saith that as the Egyptians worshipped Serpents void of reason and vile beasts so God sent a multitude of unreasonable beasts upon them for vengeance for the Lord wanted not meanes as he saith to send among them a multitude of Beares or fierce Lions or unknowne wilde beasts full of rage newly created breathing out either a fiery vapour or filthy sents of scattered smoake c. Wisd. 11. 15. 17. 18. As in Exodus 12. 38. gnereb is used for a mixed multitude of people of sundry nations so gnarob here seemeth to intend not one but many sorts of creatures flying or running and such they were as did eate or devoure the Egyptians Psalme 78. 45. and corrupted or destroyed the land Exodus 8. 24. and because hee saith their houses should bee full of them I thinke rather they were small creatures than Lyons Beares or the like Vers. 22. will marvellously sever will separate and exempt in a marvellous and glorious manner wherefore the Greeke expoundeth it paradoxaso that is I will marvellously glorifie or miraculously honour See Exodus 33. 16. Goshen in Greek Gesem a province in Egypt where Israel dwelt see Gen. 45. 10. standeth that is staieth or tarieth from being sent away to serve me as Exodus 9. 28. or standeth that is dwelleth in the midst The Greeke translateth ruling all the earth or land Vers. 23. a redemption that is as the Greeke translateth a division or distinction whereby it shall appeare that I doe redeeme and save them from this plague The Chaldee explaineth it thus I will put a redemption to my people and upon thy people I will bring a plague So in Psalme 111. 9. he sent a redemption to his people and herein Gods grace in Christ was figured for by him God hath made a redemption for his people Luk. 1. 68. Vers. 24. did so he said and there came a mixed swarme Psal. 105. 31. which here Moses calleth heavy or grievous both for the multitude of these noysome creatures as the Greeke interpieth the word and for the hurt which they did to the people and and which was corrupted or as the Greeke saith destroyed by them Vers. 26. not meet or not right as being not so appointed of God who called into the wildernes Exod. 3. 18. The Greeke translateth it cannot so be done the abomination that is the beasts which the Egyptians doe worship and doe abhorre to kill or to see killed for sacrifice And the sentence twice repeated may imply two senses 1. Shall we sacrifice to our God such things as the Egyptians sacrifice that would bee abomination to the Lord. 2. Or shall we sacrifice such things as God requireth that would be an abomination to the Egyptians The Greeke translateth plurally abominations the Chaldee explaineth it thus for the beasts which the Egyptian worshippeth we shall offer for sacrifice loe shall we sacrifice the beasts which the Egyptians worship c. The Scripture often calleth the Gods and services of the heathens abominations as Deut. 7. 25. and 12. 30. 31. 2 King 23. 13. Ezra 9. 1. Esay 44. 19. Now the principall sacrifices of the Hebrewes were Oxen and Sheep Gen. 15. 9. and all sheepe-keepers were an abomination to the Egyptians Gen. 46. 34 for as humane writers doe record they that kept in the Temple of Iupiter Thebanus or dwelt in that province in the land of Egypt they all abstained from sheepe and sacrificed goats and those Thebane Egyptians killed no rammes but counted them holy and they had an image of Iupiter with a rammes face Likewise the Egyptians might sacrifice no cowes because they were consecrated unto Isis whose image also they had like a woman with cowes hornes and all the Egyptians reverenced cowes above all of other cattle as witnesseth Herodotus in his historie booke 2. and and other writers testifie the like things of them as Plutarch in his booke of
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâ—usest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
sonnes of Israel went and did even as Iehovah had commanded Moses and Aaron so did they And it was that at midnight Iehovah smote every first-borne in the land of Egypt from the first-borne of Pharaoh that sate on his throne unto the first-borne of the captive that was in the prison house and every first-borne of beasts And Pharaoh rose up in the night he and all his servants and all the Egyptians there was a great crie in Egypt for there was not a house where there was not one dead And hee called for Moses and for Aaron in the night and said Rise up goe out from amongst my people both you and the sonnes of Israel and goe serve Iehovoh as ye have spoken Also take your stockes and your herds as ye have spoken and goe and blesse me also And the Egyptians were urgent upon the people making hast to send them away out of the land for they said We be all dead men And the people tooke up their dough before it was levened their lumps of dough bound up in their cloathes upon their shoulders And the sonnes of Israel did according to the word of Moses and asked of the Egyptians jewles of silver and jewels of gold and garments And Iehovah gave the people grace in the eyes of the Egyptians and they gave them their asking and they spoiled the Egyptians And the sonnes of Israel journied from Rameses to Succoth about sixe hundred thousand on foote that were men beside little ones And also much mixed people went up with them and flockes and herds a very great possession of cattell And they baked the dough which they brought forth out of Egypt cakes unlevened for it was not levened for they were thrust out from Egypt and could not tarry neither had they made ready for themselves any victuall And the dwelling of the sonnes of Israel who dwelt in Egypt was foure hundred yeeres and thirty yeeres And it was at the end of the foure hundred yeeres and thirty yeeres even in the selfe-same day it was all the armies of Iehovah went out from the land of Egypt It is a night of observations to Iehovah for bringing them out from the land of Egypt this is that night of Iehovah of observations for all the sons of Israel through-out their generations And Iehovah said unto Moses and Aaron This is the statute of the Passeover no strangers sonne shall eat thereof But every servant of any man bought for money when thou hast circumcised him then he shall eat thereof A forreiner and an hired servant shall not eat thereof In one house shall it be eaten thou shalt not carry forth ought of the flesh abroad out of the house and yee shall not breake a bone thereof All the congregation of Israel shall doe it And when a stranger shall sojourne with thee and will doe the Passeover to Iehovah let every male of his be circumcised and then he shall come neere to doe it and he shall be as the home-borne of the land but any uncircumcised shall not eat thereof One law shall be to the home-borne and to the stranger that sojourneth among you And all the sonnes of Israel did even as Iehovah commanded Moses and Aaron so did they And it was in this selfe-same day Iehovah brought forth the sonnes of Israel out of the land of Egypt by their armies Annotations ANd or Also Iebovah had said to wit before Moses had gone out from Pharaohs presence and threatned the death of the first borne Exod. 11. 4. for this pasch all Lambe was got ready the fourth day before it was killed as after is manifest in verse 3. and 6. This moneth â—named in Hebrew Abib Exod. 13. 4. and Nisan Nehem. 2. 1. by which name the Chaldee calleth it in this chapter verse 18. it is with us called March or Aprill for it fell out sometime to be part of both the head that is as the Greeke translateth the beginning So the head that is the beginning of the yeere Ezek. 40. 1. unto you By reason of this their going out of Egypt the yeere which before began in September Exod. 23. 16 hath his beginning to the Iewes Ecclesiastically in Abib or March but for the Iubilees and civill affaires it began as it had done before Levit. 25. 8. 9. 10. This also Iosephus testifieth in Antiq. b. 1. c 4. See the notes on Gen. 7. 11. Because this release of Israel was a figure of the Churches redemption by Christ who reneweth the world 1 Cor. 5. 7. 8. 2 Cor. 5. 17. and who was to suffer death also in this moneth Iohn 18. 28. c. therefore God made it the head and first of the yeere that by it the Church might bee taught to expect the acceptable yeere of the Lord which Christ preached Luk. 4. 19. Vers. 3. the tenth that is the 10. day as the first Matth. 26. 17. is expounded the first day Mar. 14. 12. On this day the Israelites after did goe through Iordan into the land of Canaan Ios. 4. 19. And Christ our paschall Lambe on this day entred Ierusalem riding upon an asse colt and was received of the people with palme branches and crying Hosanna c. Ioh. 12. 1. 12. 13. c. In him this type was truly fulfilled that they or and let them take the Greeke translateth let them take leaving on t the word and which the Hebrew sometime doth as is noted on Gen. 8. 6. lambe or kid a young sheepe or goat as is explained in vers 5. It was a figure of Christ the true Lambe of GOD 1 Cor. 5. 7. Ioh. 1. 29. house that is as the Greeke translateth houses The whole armie of Israel was divided into twelve tribes those tribes into families the families againe into houses and then to particular persons as appeareth by Num. 1. and Ios. 7. 14. c. Vers. 4. to befor or to be above a lambe so that they cannot overcome the same by eating it up The words following shew this to be meant for eating and the Greeke translateth thus if there bee few in the house so that they are not enough for the lamb As the word little or lesse sometime signifieth unworthinesse Gen. 32. 10. so here and elsewhere it signifieth inability which the Scripture maketh plaine as too little to receive 1 King 8. 64. is expounded not able to receive 2 Chro. 7. 7. soules that is persons 〈…〉 make your count or shell number to wit how many are meet and sufficient for the cating of the lambe Our Saviour and his twelve disciples did eat the same together Matth. 26. 18. 20. Of this counting the Iewes doe write gathering it from this law that it must be made whiles the Lambe is yet alive and the passeover might not be killed but for such as were made count of and those they called sonnes of the society that is communicants And that if the Lambe were killed for such as were not counted therefore or for
great among the gentiles and in every place incense should be offred unto his name Mal. 1. 11. and the Spirit of grace and of supplications should be in larger measure poured out upon the Church Zach. 12. 10. roofe by the roofe and wals are meant the top and sides a similitude taken from an house The Greek translateth hearth and walls a crowne The like was made about the Arke Exodus 25. 11. and about the Table Exodus 25. 24. To these the Hebrewes apply the three crownes as they call them of Israel the Crowne of the Law that is the Arke the Crowne of the Priesthood that is the golden Altar and the Crowne of the Kingdome that is the Table R. Elias in Preface to Sepher Reshith chocmah page 2. Vers. 4. places Hebrew houses so Exodus 25. 27. By the barres in these the golden Altar was caried when the host and tabernacle removed Num. 4. 5. 11. 25. Vers. 6. 〈…〉 t with thee to answer by oracle as before Exod. 29. 42. The Greeke translateth I will be knowne unto thee there the Chaldee saith I will prepare my word for thee there This golden Altar figured out Christ in respect of his mediation with God for his Church by whom and in whose name we offer up praises and prayers unto God 〈…〉 3. 15. Ioh. 16. 23. 24. which prayers 〈…〉 unto incense Psalm 14â— â—â— There 〈…〉 〈◊〉 the foure hornes of the golden Altar a â—â— heard Revel 9. 13. as answering to the 〈…〉 God 's people in Christ. 〈…〉 or cense perfume of-sweet 〈…〉 〈…〉 that is sweet odoriferous in 〈…〉 compounded of sundry things as after 〈◊〉 〈◊〉 〈…〉 Therefore the Greeke translateth it 〈…〉 every morning Hebrew in 〈…〉 in the morning dresseth or trim 〈…〉 Hebrew maketh well As the Lamps signified the light of Gods Word and incense prayers so the doing of these both at one time signified our joyning of prayers with our exercises in the Word 〈…〉 Acts 6. 4. Vers. 8. to ascend that is to burne see Exodus 27. 20. The order of burning incense as the Hebrew Doctors have recorded was that one went and gathered the ashes from off the Altar into a golden vessell another brought a vessell full of incense another brought a censer with fire and put coales on the Altar and he whose office it was to burne the incense when the other having bowed themselves downe were gone out strowed the incense on the fire when he was bidden so to doe by the governour At which time all the people went out of the Temple from betweene the porch and the Altar in Solomons Temple And every day they burned the weight of an hundred 〈◊〉 of incense fifty at morning and fifty at evening Those 100 denarios were a pound amongst them and weighed fifty shekels of the Sanctuary every shekell being in weight 320 Barley cornes And when the priest had burned the incense he bowed him downe and went his way 〈◊〉 Maimony treat of the Daily service Chap. 3. so that Zachary as his lot fell burned incense in the Temple the whole multitude of the people were without at prayer while the incense was burning Luk. 1. 9. 10. By this service God taught then that the faithfull prayers of his people are sweet as incense and acceptable unto him whiles our priest Christ Iesus doth by his mediation put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayers of all Saints Psalm 141. 〈…〉 3. 4. Heb. 8. 1. 2. and 9. 24. Rom. 8. 34. For the Priests in the Law served unto the example and shadow of heavenly things Heb. 8. 5. 〈…〉 Hebrew incense of continuation that is which continually every day should be offred So wee are willed to pray without ceasing 〈…〉 and Christ our High Priest ever liveth to make intercession for us Hebrewes 7. 25. and 〈…〉 〈…〉 〈◊〉 incense in Greeke other incense the 〈…〉 received from other persons or made of othâ—â— composition then is after commanded 〈…〉 34. 35. 36. The Chaldee translateth it 〈…〉 The Hebrew Doctors explaine If they put honey amongst it it was all 〈…〉 if there wanted any one of the sweet spices thereof he was in danger of death for loe it 〈…〉 if hee burned other in 〈…〉 or burned upon it incense like this which was voluntarily brought by any private person or by many c. Maimony treat of the Implements of the Sanctuary Chap. 2. Sect. 8. 11. It figured the prayers of the Saints which must be according to the will of God by his Spirit and in faith not after the tradition of man or will of the flesh 1 Ioh. 5. 14. Rom. 8. 26. Matth. 21. 22. and 15. 9. Luke 11. 1. 2. c. Vers. 10. once or one time which was the tenth day of the seventh moneth the day of Reconciliation as Levit. 16. 18. 29. 30. See the annotations there of the Sinne offring the Greeke translateth of the purgation of sinnes which phrase Paul useth saying of Christ that he made a purgation of our sinnes that is cleansed us from them Heb. 1. 3. of atonements that is whereby reconciliation was made Which being a figure of the blood of Christ reconciling us to God Heb. 2. 17. signified that the imperfections and sinnes which cleave even to the best prayers of the Saints are to be pardoned and purified by that blood and death holy of holies that is a most holy thing Hebr. holinesse of holinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 21 Section of the Law see Gen. 6. 9. Vers. 12. summe or compt in Hebrew head because the summe is as the head of the number Therfore the Gr. here interpreteth it computation and the Chaldee Compt or Number So in Numb 1. 2. by those that are to be numbred the Greeke saith in or by their visitation the Chaldee by their Numbers of his soule that is of his life which he should now lose when he was particularly visited and looked unto of God if hee redeemed not himselfe with money By this God taught his people to judge themselves for their sinnes that they might not be judged of him Ezek. 20. 43. and 36. 31. 1 Cor. 11. 31. And this redeeming of their soules with money taught them faith in Christ who was to redeeme his people not with gold and silver but with his owne precious blood 1 Pet. 1. 18. 19. no plague for their sinnes if they were not redeemed When David numbred the people the Lord sent a pestilence among them to the death of 70 thousand men 2 Sam. 24. 9. 15. For plague here the Greeke translateth fall or ruine the Chaldee death Vers. 13. of the Sanctuary which was twice so much as the common shekell See the notes on Gen. 20. 16. twenty gerahs as if we should say twenty pence this summe is also expressed in Levit 27. 25. Numb 3. 47. and 18. 16. Ezek. 45. 12. A Gerah which the Hebrew Doctors name also Megnah weighed sixteen barley cornes twenty gerahs made the shekel of the Sanctuary which was
sanctifieth And he doth not sanctifie sitting because it is as a service and no service is dont but standing as it is written in Deut. 18. 5. TO STAND TO MINISTER and who so serveth sitting is profâ—â—e and his service not allowable c. Maimony ibidem Sect. 3. 4. 5. 8. 16. 17. and Thalm 〈…〉 Bab. intreat Zâ—bachim Chap. 2. Vers. 〈◊〉 dye not by the hand of God as 〈◊〉 Aarons sonnes in Levit. 10. 1. 2. So Maimony in the foresaid place Sect. 1. saith The Priest that serveth and sanctifieth not his hands and his feet in the morning is in danger of death by the hands of the God of heaven as it is written They shall wash with water that they die not and his service is unlawfull whether â—e 〈…〉 the high Priest or an inferiour This rite did teach them and us faith in Christ in whose blood we are washed from our sinnes and made Kings and Priests unto God Revel 1. 5. 6. also sanctification by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. that we being sprinkled in our hearts from an evill conscience and washed in our bodies with pure water may draw neere with a true heart in assurance of faith Heb. 10. 22. and washing our hands in innocencie may compasse the Altar of the Lord Psal. 26. 6. to burne the fire offring which the Greeke explaineth to offer the Burnt-offrings and the Chaldee more generally to offer oblations before the Lord. Vers. 21. wash in the Chaldee sanctifie to his seed the posteritie of Aaron the Chaldee expounds it his sonnes Vers. 23. chiefe or head spices that is the principall and most excellent so in Ezek. 27. 22. Song 4. 14. pure myrrh in Greeke choise myrrh Hebrew myrrh of freedome that is free pure naturall as it floweth Myrrh so named of the Hebrew Mor is a sweet gumme or moisture that issueth out of the myrrh tree and none is preferred before it as Plinie sheweth in his hist. booke 12. chap. 15. The graces of Christ and of his Church are often resembled by this myrrh Song 1. 13. and 3. 6. and 4. 14. and 5. 1. 5. 13. Psal. 45. 9. shekels this word is added by the Greeke and the Chaldee in Thargum Ierusalemy and in the verse following it is here expressed sweet or aromaticall cinamon which commeth of the Hebrew name Kinnemon and is the barke of a tree used for sweet odours and signified spirituall grace Prov. 7. 17. Song 4. 14. halfe thereof that is halfe the fore-said quantity as followeth 250. shekels weight But the Hebrew Doctors understand it otherwise and say there was of this 500. shekels as of the former and this which the Law saith Cinamon the halfe thereof 250. is because they weighed it at two times 250 at each time saith Maimony in treat of the Implements of the Sanctuarie chap. 1. Sect. 2. Calamus or Cane according to the Hebrew name 〈◊〉 for Calamus is after the Greeke name It is a kinde of sweet reed bought and brought out of farre Countries as appeareth by Ieremie 6. 20. Esay 43. 24. Verse 24. Cassia or Costus another sweet cane called in Hebrew Kiddah mentioned onely here and in Ezek. 27. 19. an Hin whereof see Exod 29. â—0 Maimony in the fore-named treatise chap. 2. Sect. 2. saith the Hin was twelve logs of which measure see Levit. 14. 10. and every log foure qu 〈…〉 ants Others more fully thus a quadrant or quarter containeth is much as an egge and a halfe A 〈…〉 ineth foure quadrants that is sixe egges A Kab containeth foure logs that 24. egges A Hin twelve legs that is 72. egges A Seah or Pecke wherof see Gen. 18. 6. contained sixe Kabs that is 24. logs two Hins or 144. egges An Epha was three Seahs 18. Kabs sixe Hins 72. logs or 432. egges R. Alphes in treat of the Passeover chap. 5. Vers. 25. make it The manner is recorded to be thus Every of those foure spices was pounded severally then mixed altogether and steeped in waier pure and sweet till all the strength of them was gone out into the water then they put unto the water an Hin of oile olive and boyled all on the fire till the water was consumed and the oile left in the vessell for use afterward Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 3. compound-ointment or sweet-consection Apothecarie or compounder of ointments Such in the ages following were of the Priests Sonnes 1 Chron. 9. 30. holy anointing Hebrew unction of holinesse or as the Greek translateth it an holy chrisme Vers. 26. anoint therewith the Tent or the Tabernacle with all things about the same which was performed in Exod. 40. and Lev. 8. 10. c. These sweet odours signified the joyfull graces of Gods Spirit and the anointing with this oile the pouring out of the holy Spirit upon Christ his Church and ministers Acts 10. 38. Esay 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. Song 3. 6. Psal. 133. 2. As it is written Ye have an ointment from him that is holy and knâ—w all things and the Anointing that ye have received of him dwelleth in you and yee need not that any man teach you but as the same Anointing teacheth you of all things c. 1 Ioh. 2. 20. 27. Vers. 29. whatsoever or whosoever so the Greek saith every-one that toucheth them shall be sanctified Vers. 32. poured in Greeke anointed not make the Greeke addeth not make unto your selves holinesse shall it be unto you â—â—e Greeke translateth holy it is and a sanctification or sanctified thing shall it be unto you Therefore it might not be used unto common â—ffaires God hereby teaching the holy and reverend use of his graces and sanctified ordinances which must not bee communicated with the unregenerate and sensuall which having not the Spirit doe turne the grace of God into lasciviousnesse Matth. 7. 6. 1 Ioh. 2. 19. 20. Iude verse 4. 19. 1 Cor. 2. 6. 14. V. 33. like it Of this point the Heb. doe record He that maketh anointing oile according to the work according to the weight of this without adding or diminishing if he do it presumptuously is guilty of cutting off if ignorantly he is to bring the sacrifice appointed for it He that shall anoint any with the anointing oile presumptisously is guilty of cutting-off if ignorantly he is to bring a sacrifice whether he anoint himselfe or another man Maimony treat of the Implements of the Sanctuary chap. 1. Sect. 4. 5. a stranger whosoever was not Priest or King Maimony in the foresaid place saith They anointed none herewith in the generations following but the high Priests and him that was anointed for the warre Deut. 20. 1. 2. and the Kings of Davids house onely Though he be a Priest and Sonne of a Priest yet they doe anoint him Lev. 6. 22. But they anoint not the King that is Sonne of the King because the kingdome is the Kings inheritance for ever
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
day that the dayes of your consecration be fulfilled which the Chaldee translateth thus till the day that the dayes of your offring be fulfilled for seven daies shall your offring be offred seven daies shall â—e fill that is the Lord shall fill or consecrate In Exod. 29. 35. God said to Moses thou shalt fill their hand so the same thing is attributed unto the Lord and unto Moses These seven daies signified their whole life which should be consecrated to the service of God see verse 11. and Levit. 4. 6. From hence also the Hebrewes gathered as Sol. Iarchi here noteth that the high Priest was to be separated from his house seven dayes before Atonement day every yere Of which point see the annotations on Levit. 16. Vers. 34. he hath done or is done As he â—â—ld 2 Sam. 15. 31. that is it was told And they brought Marke 10. 3. or Then were brought Matth. 19. 13. Vers. 35. abide Hebr. sâ—t which word is often used for abiding or câ—ntinuing as Lev. 12. 4. Ioâ— 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. châ—rge or watch ward Hebr. keepe the keeping or observe the observation in Greeke the observations The Chaldee translateth it the charge or observation of the word of the Lord. This phrase is used in Luke 2. 8. of the shepheards observing the observations or keeping the watches of the night over their flocke So in Num. 9. 19. Vers. 36. things Hebr. words Thus the covenant of the Priesthood was confirmed unto the tribe of Levi in Aaron and his sonnes which covenant was life and peace Mal. 2. 5. But these are made Priests without an oath also they were many Priests because they were not suffred to continue by reason of death and they served unto the example and shadow of heavenly things offring gifts and sacrifices which could not make him that did the service perfect as pertaining to the conscience for they were carnall ordinances imposed on them till the time of reformation that is untill the comming of Christ who now is sprung out of the tribe of Iudah and was made Priest of God with an oath and suretie of a better testament all-covenant established upon better promises And because he continueth for ever he hath a Priest-hood that passeth not from him to another and is a Minister of the Holies and of the true Tahernacle which the Lord pitched and not man and not by the blood of goats and bulls but by his owne blood he entred in once into the Holy place into Heaven it selfe having found eternall redemption and is able to save fully and wholly them that come unto God by him as the Apostle largely manifesteth in Heb. 7. 8. 9. and 〈◊〉 chapters which Iehovah commanded R. Menachem here observeth In every other plaâ—e it is said As the LORD commanded Moses but 〈◊〉 because they added unto the commandement 〈…〉 so for they did not as the LORD had com 〈…〉 but did all things which the LORD commandâ—â— and added moreover unto them strange fire which he had not commanded them Levit. 10. 1. CHAP. IX 1 The first offrings of Aaron for himselfe and the people 8 The Sin-offring 12 and the Burnt-offring for himselfe 15 The offrings for the people 23 Mâ—ses and Aaron blesse the people 24. Fire commeth from the Lord upon the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND it was on the eight day Moses called Aâ—ron and his sonnes and the Elders of Israel And hee said unto Aaâ—â—â— Take thee a calfe a yongling of the herd for a Sin offring and a ram for a Burnt-offring both perfect and offer before Iehovah And unto the sonnes of Israel Ihou shale speake saying Tak 〈…〉 a goat-bucke of the goats for a Sin offring and a calfe and a lambe both of the first yeere perfect for a Burnt-offring And a Bull and a Ram for Peace-offrings to sacrifice before Iehovah and a Meat-offring mingled with oile for to day Iehovah appeareth unto you And they tooke that which Moses commanded before the Tent of the Congregation and all the congregation drew-neere and stood before Iehovah And Moses said this is the thing which Iehovah hath commanded that yee should doe and the glory of Iehovah shall appeare unto you And Moses said unto Aaron goe neere unto the Altar and make thy Sin offring and thy Burnt-offring and make-atonement for thy selfe and for the people and make the oblation of the people and make-atonement for them as Iehovah commanded And Aaron went-neere unto the Altar and killed the calfe of the Sin offring which was for him selfe And the sonnes of Aaron brought neere the blood unto him and hee dipt his finger in the blood and put it upon the hornes of the Altar and poured out the blood at the bottome of the Altar And the fat and the kidneyes and the caule of the liver of the Sin offring he burnt upon the Altar as I 〈…〉 commanded Moses And the flâ—sh and the skin he burnt with fire without the campe And hee killed the Burnt-offring and Aarons sonnes presented unto 〈◊〉 the blood and he sprinkled it upon the Altar round-about And they presented unto him the Burnt-offring by the pieces thereof and the head and hee burnt them upon the Altar And he washed the inwards and the legges and burnt them upon the Burnt-offring on the Altar And he brought-neere the peoples oblation and tooke the goat-bucke of Sinne which was for the people and killed it and offred-it-for-sinne as the first And hee brought-neere the Burnt-offring and made it according to the manner And hee brought-neere the Meat-offring and filled his hand out of it and burnt it upon the Altar beside the Burnt-offring of the morning And he killed the bull and the ram the sacrifice of Peace-offrings which was for the people and Aarons sonnes presented the blood unto him and hee sprinkled it upon the Altar round-about And the fat of the bull and of the ram the rumpe that which covereth the inwards and the kidneyes and the caule of the liver And they put the fat upon the breasts and he burnt the fat upon the Altar And the breast and the right shoulder Aaron waved for a wave-offring before Iehovah as Moses commanded And Aaron lift-up his hand towards the people and blessed them and came-downe from making the Sin offring the Burnt-offring and the Peace-offrings And Moses and Aaron went into the Tent of the congregation and came-out and they blessed the people and the glory of Iehovah appeared unto all the people And there came out a fire from before Iehovah and consumed upon the Altar the Burnt-offring and the fat and all the people saw it and showted and they fell on their faces Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 26. section or lecture of the Law see Gen. 6. 9. THe eight day which was the first day after the Priests consecration Lev. 8. 33. All creatures for the most part were in their uncleannesse and
other was divided to all the custodies the Priests in their charges and both of them were eaten the same day and halfe the night as the 〈◊〉 of the most holy things Maimony in Tamidin chap. 8 sect 11. holinesse that is most holy The Peace-offrings of particular persons were light holy things but the peace-offrings of the Congregation were holy of holies that is most holy as 〈◊〉 Iarchi here observeth for the Priest 〈◊〉 〈◊〉 may eat them as before is shewed The 〈◊〉 〈◊〉 deth for the Priest that offreth them The 〈◊〉 the Priests to eat these and other â—oly things 〈◊〉 in Numb 18. 8. 9. 10. c. Vers. 21. shall proclaime or shall convocate 〈◊〉 is call-together the people in Greeke ye shall 〈◊〉 this day this selfe same day Hebr. the strength or bodie of this body so in verse 14. and 28. and 29. See Gen 7. 13. a convocation of holi 〈…〉 an holy convocation and meeting together of all the people partly in remembrance of their comming out of Egypt Deut. 16. 12. who came thence to-keepe a feast to the Lord in the wildernesse Exâ—â— 5. 1. 3. which they keepe at mount Sinai Exod. 24. where also the Law was given at this time of the yeere Exod. 19. 1. 11. the memoriall where 〈◊〉 celebrated by this yeerely feast and pardy to 〈…〉 ctifie the first fruits of their wheat harvest and to celebrate Gods mercies for the fruitfulnesse 〈◊〉 their land as this place sheweth The chiefe thâ—â—g figured hereby was the solomne giving of the 〈◊〉 of Christ which after was performed in Ierusalem at this feast of Pentecost when he sent his Apostles the gifts of his spirit in fierie tongues Act. 2. 1. 2. 3. whereupon they went forth to reape that which the Prophets had sowne gathcring fruit unto 〈◊〉 eternall and bringing the wheat of God into his garner unto the everlasting praise of the glory of his grace Ioh. 4. 35. 38. Luke 3. 17. Eph. 1. 3. 〈◊〉 And this Feast we now celebrate whiles with joy and thankfulnesse unto God we receive the 〈◊〉 the spirit of life in Christ Iesus which hath macâ—â— free from the law of sinne and death Rom. 8. 2. 15. Galath 3. 2. Vers. 22. not wholly-rid not â—ut downe all 〈◊〉 leave some in the corner of thy field for the 〈◊〉 This law was given before in Levit. 19. 9. in the very words see the annotations there God speaking here of the Feasts which were in harveth which they celebrated to the honour of 〈◊〉 repeateth that law concerning the poore whose reliefe he joyneth with his owne service as in repeating these feasts hee maketh expresse mention of such also to bee made partakers of their joy Deut. 16. 11. 14. See also Deut. 24. 19. 22. where this law is inlarged Vers. 24. the seventh moneth called of the Hebrewes â—isri of us now September in scripture it is named Ethanim 1 King 8. 2. which the Chaldee there expoundeth the moneth of the Ancients which they called the first moneth c. and now it is the seventh moneth So Targum Ionathan here explaineth it In Tisri which is the seventh moneth In this moneth Solomons Temple was dedicated the first day which was at the new moone for all their moneths in Israel were counted by the Moone asabbatisme that is a rest or cessation from your labours Targum Ionathan calleth it a good day blowing-of-trompets or of cornets the Greeke translateth a memoriall of trompets the Chaldee a memoriall of showting The Hebrew Tragnah here used is generally a lowd showing noise commonly for joy as Ezra 3. 11. 12. 1 Chro. 15. 28. sometime for sorrow as Ier. 20. 16. Mich. 4. 9. and is either with mans voice or with sound of trompet and then it is that broken sound called an alarme Numb 10. 5. 7. Againe Trompets were of two sorts some of metall as the silver trompets in the Sanctuarie Numb 10. 2. some of horne called cornets 2 Chron. 15. 14. Psal. 98. 6. That this was with blowing of trompets and cornets appeareth by Numb 10 10. in your solemne dayes and in the beginnings of your moneths yee shall blow with the trompets over your burnt offrings c. and in Psal. 81. 3. Blow up the cornet or trompet in the new-moone c. At every new-moone they had a solemnitie in Israel and offred besides the daily sacrifices two bullockes one ram seven lambs for burnt-offrings with their meat and drinke-offrings and a goat for a sin-offring Numb 28. 11. 15. and at this new moone which was the beginning of the yeere they offered all the foresaid sacrifices and over and besides them one bullocke one ram and seven lambs for burnt-offrings and a goat for a sin-offring Num. 29. 1. 6. The trompet which they proclaimed the new yeere with was the same that they proclaimed the Iubilee with which was a cornet called in Hebrew Shophar Levit. 25. 9. The Hebrew doctors write here of thus It is commanded by the Law to heare the sound of the trompet or cornet in the beginning of the yeere Numb 29. 1. and the trâ—mpet which they blew with either in the beginning of the yeere or at the Iubilee was of arams horne crooked and all cornets save of rammes horne were unlawfull And although it bee not expressed in the law that the blowing at the new yeere should be with the cornet Levit 23. 24. yet of the Iubilee it is said SHOPHAR TRVGNAH the cornet of loud sound Levit. 25. 9. whereupon we have beene taught the sound or blowing at the Iubilee was with the cornet Shophar also the sound at the beginning of the yeere was with the cor 〈◊〉 In the Sanctuarie they did blow in the beginning of the yeere with one cornet and two trompets because it is written in Psal. 98. 6. with trompets and sound of cornet shout triumphantly before the LORD the King but in other places they did not blow in the beginning of the yeere save with the cornet onely All are bound to heare the sound of the cornet Priests and Levites and Israelites and Proselytes and servants that are made free but women and servants and children are not bound The sound Trugnah or alarme spoken of in the law is not certainely knowue of us by reason of the length of yeeres and our many captivities so that we know not how it was Maimony in Shophar c. chap. 1. sect 1. 2. and chap. 2. sect 1. and chap. 3. sect 2. Howbeit by the same author and by Thalm. Bab in Rosh hasshanah chap. 3. and 4. it appeareth that they used to blow with these cornets both in Ierusalem and in all other cities in the Synagogues for the feasts were proclaimed in all their cities and not onely in Ierusalem Nehem. 8. 15. and with it they used prayers and blessings and reading of some scriptures â—itting the matter in hand This blowing of trompets by the Priests in the Sanctuarie and Ministers in the Synagogues which all the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
of the spirituall seed of Christ promised to be that the Church shall say in her heart Who hath begotten me these Esai 49. 21. For by twelve Apostles and seventy disciples Christs kingdome began to be preached and that immortall seed of the word soone begat many ten thousands of Iewes Act. 21. 20. and many moe of the Gentiles even innumerable Reu. 7. 9. And here also we may observe that whereas the yeere before when all the tribes were first numbred from 20. yeeres old and upward their summe was 603550. men Exod. 30. 14. 38. 26. now in the second yeere when they are againe numbred and the tribe of Levi not reckoned with them there are found the same iust number of 603550. so there were so many young men of nineteene yeeres old as now supplied the want of the Levites put apart for the Lords service that Israel might sâ—e they should lose nothing by whatsoever was imployed in the seruice of God V. 49. Onely or But the tribe it is an exception which the Greeke translateth thus See the tribe of Levi thou shalt not muster to wit among the other Israelites but apart by themselves Num. 3. 15 c. V. 50. appoint or constitute give charge as bishops which hereof have their name Testimony that is the Tables of the Law kept in an Arke within the Tabernacle Exod. 31. 18. they shall be are according as God appointed their burdens Num. 4. 25. 31. 36. and to helpe them for some things six waggons were allowed them Num. 7. 7 8 9. round about the Tab. and next unto the Tabernacle betwixâ— the camps of Israel and it whereof see chap. 2. 3. V. 51. setteth forward being carried after the cloud when God removed it from place to place Num. 10. 11. 17. 21. the stranger any Israelite or other that is not of the tribe of Levi. So for the worke of the Priesthood both Israelites and Levites are counted strangers save the seed of Aaron only Num. 16. 40. put to death either by men or by the hand of God as was Vzzah for putting his hand to the Arke 1 Chron. 13. 10. So in Thargum Ionathan it is expounded he shall be killed with fire flaming out from before the Lord. V. 52. by his owne campe the Greeke transâ—ateth in his owne order which is described in chap. 2. by his owne standard in Greeke according to his owne regiment see Num. 2. 2. V. 53. no feruent wrath no punishment from God as was in Vzzahs case 1 Chron. 13. 〈◊〉 charge or the custodie the watch and ward and doe the workes appointed of God see Num. 3. 7. 8. c. and 18. 3. This debarring of the people from the worke of the sanctuarie and committing it to the Levites charge shewed the separation oâ— of all mankinde from God and their unworthinesse to come neere unto him or his holy things untill they be called and sanctified of God thereunto Which being not effected by the Law or rudiments thereof for the Mount where the L 〈…〉 was given might not be touched Heb. 12. 18 is now performed unto us by Christ who 〈…〉 shed us from our sinnes in his owne bloud and 〈◊〉 made us Kings and Priests unto God and his Father Revel 1. 5 6. so that we have libertie to exter 〈…〉 the Holiest by the bloud of Iesus Heb. 10. 19. CHAP. II. 1. The order of the Tribes pitching about the Tabernacle 3. On the East side Iudah Issachar and Zabulon 10. On the South side Reuben Simeon and Gad. 17. The Tabernacle in the midst of 〈◊〉 campe 18. On the West side Ephraim Man 〈…〉 and Benjamin 25. On the North side Dan A 〈…〉 and Naphtali ANd Iehovah spake unto Moses and unto Aaron saying The sonnes of Israel shall encamp every man by his standard with the ensignes according to the house of their fathers over against round about the Tent of the congregation shal theâ— encampe And they that encampe for most Eastward shal be the standard of the campe of Iudah according to their armies and the captaine of the sonnes of Iudah shal be Naasson the sonne of Aminadab And his armie and those that were mustered of them were seventy and foure thousand and six hundred And they that encampe next unto him shall be the tribe of Issachar and the captaine of the sonnes of Issachar shal be Nethaneel the sonne of Zuar And his armie and those that were mustered thereof were foure and fifty thousand and foure hundred The tribe of Zabulon and the Prince of the sonnes of Zabulon shal be Eliab the sonne of Helon And his armie and those that were mustered thereof were seven and fifty thousand and foure hundred All that were mustered of the campe of Iudah were an hundred thousand and eightie thousand and six thousand and foure hundred according to their armies they shall set forward first The standard of the campe of Reuben shal be Southward according to their armies and the captaine of the sonnes of Reuben shal be Elizur the sonne of Shedeur And his armie and those that were mustered thereof were six and fortie thousand and five hundred And they that encampe next unto him shal be the tribe of Simeon and the captaine of the sonnes of Simeon shal be Shelumiel the sonne of Zurishaddai And his armie and those that were mustered thereof were nine and fifty thousand and three hundred And the tribe of Gad and the captaine of the sonnes of Gad Eliasaph the sonne of Reguel And his armie and those that were mustered of them were five and fortie thousand and six hundred and fifty All that were mustered of the campe of Reuben were an hundred thousand and one and fifty thousand and foure hundred and fifty according to their armies and they shall set forward second And the Tent of the congregation shall set forward the campe of the Levites in the midst of the campes as they encampe so shall they set forward every man in his place according to their standards The standard of the campe of Ephraim according to their armies shal be Sea-ward and the captaine of the sonnes of Ephraim shal be Elishama the sonne of Ammihud And his armie and those that were mustered of them forty thousand and five hundred And next unto him shal be the tribe of Manasses and the captaine of the sonnes of Manasses shal be Gamaliel the sonne of Pedahzur And his armie and those that were mustered of them two and thirtie thousand and two hundred And the tribe of Benjamin and the captaine of the sonnes of Benjamin shal be Abidan the sonne of Gideoni And his armie and those that were mustered of them five and thirty thousand and foure hundred All that were mustered of the campe of Ephraim were an hundred thousand and eight thousand and an hundred according to their armies and they shall set forward third The standard of the campe of Dan shal be Northward according to their armies and the captaine of the sonnes
escape so here they 〈…〉 ped about Gods sanctuarie for the safety the 〈…〉 According to which type the Christian chu 〈…〉 described in Reu. 4. 2. 4. c. where th 〈…〉 Throne in the middest answerable to the Tab 〈…〉 cle and Temple called Gods throne in Ezâ—◠〈…〉 and round about the throne are foure 〈…〉 thrones which is double the numb 〈…〉 twelve tribes here camping because th 〈…〉 increased under the gospel and the pl 〈…〉 tents enlarged Esai 54 2. And be 〈…〉 throne and the circuit round about the 〈◊〉 are foure liuing creatures full of eyes c. 〈◊〉 4. 〈◊〉 the watchmen or ministers of the church 〈…〉 betweene the Lords Tent and the tents 〈…〉 the Levites camped in foure quarters wher 〈…〉 Num. chap. 3. and c. 1. v. 50. Herâ—upon the c 〈…〉 is described to be those that are 〈…〉 Lord Psal. 76. 12. V. 3. foremost or on the â—â—re part 〈…〉 loweth eastward or towards the Sun 〈…〉 the East is said to be before and the West 〈…〉 Esai 12. the South is called the 〈…〉 world Psal. 89. 13. and the North the 〈…〉 which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago 〈…〉 hee was before called Deg 〈…〉 Num. 1 14. because theâ—â— Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldâ—â— expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ— almost 80 thousand fewer than in the standard oâ— Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
of Israel to serve the service of the Tabernacle And thou shalt give the Levites to Aaron and to his sonnes they are given are given unto him out of the sonnes of Israel And thou shalt appoint Aaron and his sonnes and they shall keepe their Priests office and the stranger that commeth nigh shall bee put to death And Iehovah spake unto Moses saying And I behold I have taken the Levites from among the sonnes of Israel in stead of every first-borne that openeth the wombe of the sonnes of Israel and the Levites shall be mine Because every first-borne is mine in the day that I smote every first-borne in the land of Egypt I sanctified unto mee every first-borne in Israel from man unto beast mine they shall be I am Iehovah And Iehovah spake unto Moses in the wildernesse of Sinai saying Muster the sons of Levi according to the house of their fathers according to their families every male from a moneth old and upward shalt thou muster them And Moses mustered them according to the mouth of Iehovah as hee was commanded And these were the sons of Levi by their names Gershon and Kohath and Merari And these were the names of the sonnes of Gershon according to their families Libni and Shimei And the sonnes of Kohath according to their families Amtam and Izhar Hebron and Vzziel And the sonnes of Merari according to their families Mahli and Mushi these are the families of the Levites according to the house of their fathers Of Gershon was the familie of Libni and the family of Shimei these are the families of the Gershonites Those that were mustered of thē by the number of every male from a moneth old and upward the mustered of them were seven thousand and five hundred The families of the Gershonites shall encampe behinde the Tabernacle Seaward And the Prince of the house of the father of the Gershonites shall be Eliasaph the son of Lael And the charge of the sons of Gershon in the Tent of the congregation shall be the Tabernacle and the Tent the covering thereof and the hanging veile for the doore of the Tent of the congregation And the tapestrie-hangings of the Court and the hanging veile for the doore of the Court which is by the Tabernacle and by the altar round about and the cords thereof for all the service thereof And of Kohath was the familie of the Amramites and the familie of the Izharites and the familie of the Hebronites and the familie of the Vzzielites these are the families of the Kohathites By the number of every male from a moneth old and upward eight thousand and six hundred keeping the charge of the Sanctuarie The families of the sonnes of Kohath shall encampe on the side of the Tabernacle Southward And the Prince of the house of the father of the families of the Kohathites shall be Elizaphan the sonne of Vzziel And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary with which they shall minister and the hanging veile and all the service thereof And the Prince of the Princes of the Levites shall be Eleazar the sonne of Aaron the Priest having the oversight of them that keepe the charge of the Sanctuarie Of Merari was the familie of the Mahlites and the familie of the Mushites these are the families of Merari And those that were mustered of them by the number of every male from a moneth old and upward were six thousand and two hundred And the Prince of the house of the father of the families of Merari shall be Zuriel the sonne of Abihail they shall pitch on the side of the Tabernacle Northward And the oversight of the charge of the sons of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof all the service thereof And the pillars of the Court round about and their sockets and their pins and their cords And they that emcampe before the Tabernacle foremost before the Tent of the congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuarie for the charge of the sons of Israel and the stranger that commeth nigh shall be put to death All that were mustered of the Levites which Moses mustered and Aaron at the mouth of Iehovah according to their families every male from a moneth old and upward were two and twentie thousand And Iehovah said unto Moses Muster every first-borne male of the sonnes of Israel from a moneth old and upward and take the number of their names And thou shalt take the Levites for me I am Iehovah in stead of every first-borne of the sonnes of Israel and the cattle of the Levites in stead of every firstling among the cattle of the sonnes of Israel And Moses mustered as Iehovah commanded him every first-borne among the sonnes of Israel And all the first-borne males by the number of names from a moneth old and upward of those that were mustered of them were two and twentie thousand two hundred and seventie and three And Iehovah spake unto Moses saying Take the Levites in stead of every first-borne among the sonnes of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am Iehovah And for those that are to be redeemed of the two hundred and seventie and three which are mo◠than the Levites of the first-borne of the sonnes of Israel Thou shalt even take five shekels a peace by the poll after the shekel of the sanctuarie shalt thou take the shekel is twentie gerahs And thou shalt give the money to Aaron and to his sons of the redeemed that are moe among them And Moses tooke the redemption money of those that were moe than the redeemed of the Levites Of the first-borne of the sonnes of Israel tooke he the money a thousand three hundred and sixty and five shekels after the shekel of the sanctuarie And Moses gave the money of them that were redeemed to Aaron and to his sonnes according to the mouth of Iehovah as Iehovah had commanded Moses Annotations THe generations that is the children of Aaron and genealogie of the Levites and the things that befell unto them for so the word generations is used for accidents that fall out unto any as is noted on Gen. 5. 1. In this and the next chapter he sheweth the numbring of the Levites and their order in administration who were numbred apart and not with the other tribes because they were to attend the service of the Tabernacle and encampe about it not with the other twelve tribes Num. 1. 49. 50. and 3. 8 9 10. 23. 38. And they were to be numbred after an other manner not from twentie yeeres old as the tribes were Num. 1. 3. but from a moneth old as touching their tale Num. 3. 15. and from thirtie yeeres old to fifty as touching
is to be a Nazirite thirty daies If he say I will be a Nazirite thirty daies and an houre he is to be a Nazirite thirty one daies for there are no houres determined He that saith I will be a Nazirite two Naziriteships or 〈◊〉 he is to be a Nazirite according to the number which he hath mentioned every Naziriteship of them shall be 30 dayes And at the end of every 30 dayes hee is to shave his haire and bring his offrings and begin to count for his second Naziriteship though hee have spoken of 100 thousand Naziriteships though it be unpossible he should live so long he is to count one after another untill he dye or untill hee have accomplished the number of his Naziriteships He that saith I will be a Nazirite for ever or all dayes of my life he is a Nazirite for ever If he say I wil be a Nazirite 1000 yeeres he is a Nazirite for the time determined although it is unpossible for a man to live 1000 yeares And what differeth a Nazirite for ever from a Nazirite for a determined time A Nazirite for a determined time may not shave his haire till the end of the dayes of his separation Num. 6. 5. But a Nazirite for ever if his haire be too heavy for him may lighten it with a rasor at every twelve-months end and bring three beasts for his oblation when he shaveth himselfe as it is written of Absalom 2 Sam. 14. 26. at every yeares end he polled c. And Absalom was a Nazirite for ever as we have been taught by tradition Samson was not a full Nazirite for he vowed not to be a Nazirite but the Angell separated him from uncleannesse And what was required of him He might not drinke wine nor shave his head but he might be polluted by the dead this also wee have by tradition Therefore he that saith I will be a Nazirite like Samson he is to be a Nazirite from polling his head and from wine for ever but may be defiled by the dead Maimony in Neziruth ch 3. And Thalmud Bab. in Nazer ch 1. He that saith I will be a Nazirite one day before my death it is unlawfull for him to drinke wine or to defile himselfe or to shave his head for ever Maim ibidem chap. 4. sect 10. the locks or the haire as after is explained by another word of like signification The haire is an ornament and a covering by nature and as by washing of garments the cleansing from impuritie was shadowed Exod. 19. 10. so by keeping them white and cleane the continuance of sanctification is signified Revel 3. 4. 7. 14. 15. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite v. 9. or the Leper Levit. 14. 8. 9. was cleansed from impuritie their haire was shaven off so the keeping it from shaving signified that they had kept themselves from uncleannesse Therefore when the Lord would figure out the rejection of Israel as being vnclean before him hee did it by this signe of cutting off the 〈◊〉 with a rasor Esai 7. 20. Ezek. 5 1. 10. The growing of the haire signified also the growing of the graces of Gods Spirit in them as in Samson who with the losse of his haire lost also the power of God and as his haire grew againe so his strength in God renued Iudg. 13. 25. 14. 19. 16. 17. 19 20. 22. 28. This strength came not by the growth of the haire for long haire rather weakneth the body than strengthneth it naturally but by the Lord who sanctifieth to his people outward signes whereunto himselfe onely addeth grace as he sanctified the waters of Iordan to wash away Naamans leprosie which of themselves had no such esticacie 2 King 5. 10. 14. Moreover as the womans long haire is noted as a signe of her husbands power over her and her subjection unto him 1 Cor. 11. 5. 10. so the Nazirites haire might be the like signe of their subjection to the Lord under whose power they had by this vow inspectall manner committed themselves for further sanctification in his sight Vers. 6. at a dead soule that is a dead person whereby he should be defiled the soule is often used for the whole man liuing or dead see Lev. 19. 28. 21. 1. and so Ionathan in his Thargum here explaineth it at the sonne of man that is dead Thus the soule is put for the bodie for at death the soule departeth Gen. 35. 18. and by the Hebrew Canons the dead dâ—fileth not untill his soule be departed Maimony in Tumoth meth ch 1. sect 15. Of pollution by the dead see Numb 19. 11. c. This refraining from the dead in whom the image as it were of Gods curse for sinne was to be seene for the wages of sinne is death Rom. 6. 23. figured our abstaining from sinfull and dead works and such as live in them which are dead while they are alive 1 Tim. 5. 6. that we may keepe our selves unspotted of the world I am 1. 27. Vers. 7. not make himselfe uncleane or as the Greeke translateth not be defiled for them namely in touching mourning for or burying them For this as for the former the Nazirite if hee did it presumptuously was to be beaten by the Magistrate Maim in Nazir ch 5. sect 15. c. This also taught them to moderate their affections and sorrow for their earthly parents that they might be holy unto their father which is in heauen Here the Hebrews have their traditionall exceptions saying It is lawfull for a Nazirite to leave the pollution by the dead which is commanded as if walking by the way he light upon a dead body and there is none there to bury him then is he to desile himselfe for him and to bury him If two Nazirites light upon a dead the one a Nazirite for 30 dayes the other for an hundred he that is a Nazirite for 30 dayes shall make himselfe uncleane and the other not The like they say for shaving his head that it is lawfull for him if it be a shaving commanded as if a Nazirite prove a Loper and be healed of his leprosie within the dayes of his Naziriteship he is to shave off all his haire for the shaving of him is commanded in Levit. 14. 8. And wheresoever thou findest a commandment to doe a thing and a prohibition from doing it if a man can keepe them both he doth well and if not the commandment is to be done and the prohibition is to be let passe Maimony in Neziruth chapt 7. sect 11. 12. 14. 15. and Thalmud in Nazir chap. 7. the Naziriteship or the separation Hebr. Nezer in Greeke the vow in Chaldee the crowne of his God as the word Nezer here used is else-whereâ—â— crowne Levit. 21. 12. This is the reason why hee must mortifie his affections and rather follow his vow in honouring the Lord than to follow naturall dutie in honouring his dead
CHAP. XV. 1 The Lord teacheth Israel how they should sacrifice unto him in the land of Canaan and what measure of Meat-offerings and Drinke-offerings should be for every sacrifice 13 The stranger is under the same Law 17 The Law of the first of the doughâ—â—r an Heave-offring 22 The sacrifice for sinne of ignorance done by Israelite or stranger 30 The punishment of sinne done with an high hand 32 A man that was found gathering stickes on the Sabbath is by the commandement of God stoned to death 37 The law of fringes on the borders of their garments and use that the people should make of them ANd Iehovah spake unto Moses saying Speake unto the sons of Israel and say unto them When yee be come into the land of your habitations which I give unto you And yee will make a Fire offering unto Iehovah a Burnt-offering or a sacrifice to separate a vow or a voluntary offering or in your solemne feasts to make a savour of rest unto Iehovah of the herd or of the flocke Then he that offereth his oblation unto Iehovah shall bring neere a Meat-offering of a tenth part of fine flowre mingled with the fourth part of an Hin of oile And the fourth part of an Hin of wine for a drinke-offering shalt thou make readie for the Burnt-offering or for the sacrifice for one lambe Or for a ramme thou shalt make a Meat-offering of two tenth parts of fine flowre mingled with the third part of an Hin of oile And for a drinke-offering the third part of an Hin of wine shalt thou offer for a savour of rest unto Iehovah And when thou shalt make a youngling of the herd a Burnt-offring or a sacrifice to separate a vow or Peace-offrings unto Iehovah Then shall he bring neere with the youngling of the herd a Meat-offering of three tenth parts of fine flowre mingled with halfe an Hin of oile And thou shalt offer for a Drinke-offering halfe an Hin of wine for a Fire offering of a savour of rest unto Iehovah Thus shall it be done for one bullocke or for one ramme or for a lamb of the sheepe or of the goats According to the number that ye shall make readie so shall yee make readie for every one according to their number Every home-borne of 〈◊〉 countrey shall thus doe these things to offer a Fire offering of a savour of rest unto Iehovah And if a stranger sojourne with you 〈◊〉 who soever be among you in your generations and will make a Fire offering of a savour of rest unto Iehovah as yee doe so hee shall doe Yee of the Church one stature shall bee for you and for the stranger that sojourneth a statute for ever in your generations as yee are so shall the stranger be before Iehovah One law and one manner shall be for you and for the stranger that sojourneth with you And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye come into the land whither I bring you Then it shall be when yee eat of the bread of the land yee shall heave an heave offering unto Iehovah Of the first of your dough a cake shall ye heave for an heave-offering as the heave offering of the threshing-floore so shall ye heave it Of the first of your dough yee shall give unto Iehovah an heave offering in your generations And when ye shall have sinned ignorantly and have not done all these commandements w ch Iehovah hath spokeÌ„ unto Moses Even all that Iehovah hath commanded you by the hand of Moses from the day that Iehovah commanded Moses and henceforward throughout your generations Then it shall be if ought be done by ignorance from the eies of the congregation that all the congregation shall make readie one bullocke a youngling of the herd for a Burnt-offering for a savour of rest unto Iehovah and his Meat-offering and his Drinke-offering according to the manner and one goat-bucke of the goats for a Sin offering And the Priest shall make atonement for all the congregation of the sonnes of Israel and it shall be mercifully forgiven them for it is an ignorance and they have brought their oblation a Fire offring unto Iehovah and their Sin offring before Iehovah for their ignorance And it shall be mercifully forgiven al the congregatioÌ„ of the sons of Israel the stranger that sojourneth among them because all the people was in ignorance And if one soule sinne through ignorance then it shall bring neere a shee-goat of her first yeare for a Sin offering And the Priest shall make atonement for the soule that sinneth ignorantly when it hath sinned by ignorance before Iehovah to make atonement for him and it shall be mercifully forgiven him For the home-borne amongst the sonnes of Israel and for the stranger that sojourneth among them one law shall be to you for him that 〈◊〉 through ignorance But the soule that shall doe with an high hand whether he be home-borne or a stranger the same reproacheth Iehovah and that soule shall be cut off from among his people Because he hath despised the word of Iehovah and hath broken his commandement that soule shall utterly be cut off his iniquitie shall be upon him And the sonnes of Israel were in the Wildernesse and they found a man gathering sticks on the Sabbath day And they that found him gathering sticks brought him neere unto Moses and unto Aaron and unto all the congregation And they put him in ward because it was not declared what should be done to him And Iehovah said unto Moses The man shall be made to die the death all the congregation shall stone him with stones without the campe And all the congregation brought him forth without the campe and stoned him with stones and he dyed as Iehovah commanded Moses And Iehovah said unto Moses saying Speake unto the sonnes of Israel and say unto them that they make unto them a Fringe on the skirts of their clothes throughout their generations and that they put upon the Fringe of the skirt arâ—bband of blue And it shall be unto you for a Fringe that yee may see it and remember all the commandements of Iehovah and doe them and that yee seeke not after your owne heart and after your owne eyes after which you goe a whoring That ye may remember and doe all my commandements and be holy unto your God I am Iehovah your God which brought you forth out of the land of Egypt to be unto you a God I am Iehovah your God Annotations SPake unto Moses After the judgement upon the disobedient Israelites who should perish in the wildernesse God now repeateth and enlargeth the Law of sacrificing which their children should observe in the land of Canaan whereby their reconciliation unto him and his grace towards them in Christ was figured thus after the curse of the Law for sinne is annexed the grace of the Gospell through faith In like manner after the
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
the Amalekites 1 Sam. 15. 18. and the men of Sodem were evill and sinners Gen. 13. 13. And they sinned against their soules in causing their owne death and destruction for the soule is often used for the life as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger sinneth against his owne soule Prov. 20. 2. broad plates Hebr. out-spreadings of plates that is plates beaten out and spread broad to cover the brazen altar with them and they are hallowed or sanctified so as Sol. Iarchi explaineth it unlawfull for common use because they had made them for vessels of ministerie Or they were now sanctified of God before whom they sinfully offered them to bee an holy signe unto the people for a signe and a memortall to the sonnes of Israel vers 40. to make them remember the transgression of these sinners and to warne them that none hereafter doe the like So Aarons rod was kept for a signe Num. 17. 10. and God threatneth by destroying the wicked to make him a signe and aproverbe Ezek. 14. 8. Now all these things hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. Vers. 40. not any stranger or no man which is a stranger seed of Aaron that is sons or posteritie of Aaron so all Israelites or Levites save Aarons sonnes onely are counted strangers in this case of priesthood that he be not Heb. and he be not as Korah like him in rebellion and in punishment Therefore Moses afterward rehearseth this historie to keepe the people in obedience Deut. 11. 6 7 8. unto him or of him having reference to Moses speech in vers 29 30. that the truth of the judgement denounced might be manifest So the Apostle pronounceth woe unto such and saith they perish in the gaine saying of Kore Iude verse 11. Vers. 41. you have killed or as the Chaldee explaineth it you have caused the death Though they had prayed for the people v. 32. and the strangenesse of the punishments shewed unto all that they were of God and the judgements were still even before the eyes of the congregation yet doe they thus breake out into a new rebellion Vers. 42. the glorie of Iehovah it appeared to help his servants and to represse and punish the rebellious now as in former times Num. 12. 5. and 14. 10. and 16. 19. Vers. 45. Get you up that is Depart or Separate your selves as he said before in verse 21. as in a moment in Greeke at oâ—ce see the notes on verse 21. fell on their faces to pray as 〈◊〉 Ionathan addeth and as they did before in versâ— 22. So did David and the Elders of â—â—rael in 1 Chron. 21. 16. Verse 46. from off the Altar of this Chazkuni saith he warned him hereof that hee might 〈◊〉 erre through haste and effer strange fire a◠〈◊〉 and Abihu Levit. 10. and these other had â—â—re incense Incense that caused death when it was not in the hand of the Friest giveth liâ—e when it is in the Priests hand saith Chazkuni on this place Hereby the mediation of Christ for sinners was figured who is represented by the Aâ—gâ—ll standing at the Altar having a golden censâ—â— and much incense given unto him to offer it with the 〈◊〉 all Saints c. Rev. 8. 3. goe quâ—câ—ly or 〈◊〉 to goe with speed that is as the Chaldee and Greeke translateth carie quickly or in 〈◊〉 the 〈◊〉 in Chaldee death the Greeke translateth â—e 〈◊〉 begunne to breake that is destroy the pâ—â—ple Vers. 47. he put on incense to make atonement and to appease Gods wrath as it is said or the Priests They shall put it cense in thy 〈◊〉 or 〈◊〉 thine anger c. and favourably accept thâ—◠〈◊〉 Lord the worke of his hands Deut. 33. 10. 11. Herein he figured Christ our Mediarcur who maâ—â— intercession for the transgressors Esai 53. 12. 〈◊〉 23. 34. So the Hebrewes as R. Menachem on Num. 16. applie that prophesie of Es 〈…〉 ching Christ unto this worke of Aaron saying The meaning of this And he stood betweene the lâ—ving 〈◊〉 〈◊〉 dead is like that in Esai 53. 12. â—e hath 〈◊〉 out his soule unto death c. Verse 48. betweene the dead and the living so interposing and as it were exposing himseâ—â—e to the wrath of God for the people that by the atonement which he now made the plague might be stayed from the living w ch yet remained 〈◊〉 him that is joyned to all the living there is hope c. but the dead know not any thing c. neither 〈◊〉 they any more a portion for ever in any thing that is done under the Sunne c. There is no worke 〈◊〉 〈◊〉 vice nor knowledge nor wisdome in the grave wâ—â—ther thou goest Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉 not the Lord neither any that goe downe into 〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉 not hope for the truth of God Esai 38. 18. for after death commeth the iudgement Heb. 9. 27. And so by the Hebrew Doctors it is said There is no atonement for the dead Maimony in Misn. â—om 3. in Pesulei hamukdashin chap. 15. sect 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this saying A man whose wayes are rebellious in this 〈◊〉 and he dieth in them and turneth not by repe 〈…〉 he hath no power to reforme himselfe after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth he hath no meanes after his death 〈◊〉 be reckoned with the just men in the gar 〈…〉 〈◊〉 or Paradise of God And on Ecclis 6. 6. 〈◊〉 Chaldee paraphraseth thus yea though the 〈◊〉 of the life of a man be two thousand yeares if he have not exercised himselfe in the Law and hath not done judgement and justice by the oath of the Word of the LORD which shall be in the day of his death his soule goeth down to Gehenna or Hell torments unto one place whither all sinners doe goe So there was no estimation nor price of the dead for any vow in Israel as is noted on Levit. 27. 8. the plague was stayed This sheweth how greatly the praiers and actions of his servants doe prevaile with God when they are faithfull servent and according to his will I am 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediation for God heareth him alwaies Ioh. 11. 42. and hee is the Atonement for our sinnes 1 Iohn 2. 2. and for his sake God before whom the pestilence goeth in wrath remembreth mercie Habak 3. 5. 2. And as the bloud of the Paschall lamb figuring the bloud of Christ 1 Cor. 5. 7. stayed the Angell which destroyed the Egyptians from touching the Israelites Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense figuring the mediation of Christ Psal. 141. 2. Revel 8. 4. stayed the plague here
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
given as a gift for Iehovah to serve the service of the Tent of the Congregation And thou and thy sons with thee shall keepe your Priests office for every thing of the Altar and within the veile and ye shall serve I have given your Priests office as a service of gift and the stranger that commeth nigh shall be put to death And Iehovah spake unto Aaron And I behold I have given unto thee the charge of mine heave-offrings of all the holy things of the sonnes of Israel unto thee have I given them for the anointing and to thy sons by a statute for ever This shall be thine of the Holy of Holies reserved from the fire every oblation of theirs of every Meat-offering of theirs of every Sin offring of theirs and of every Trespasse offring of theirs which they shall render unto me it shall be holy of holyes for thee and for thy sonnes In the holy of holyes shalt thou eat it every male shall eat it holy shall it be unto thee And this shall be thine the heave-offring of their gift with all the wave-offrings of the sonnes of Israel unto thee have I given them and to thy sonnes and to thy daughters with thee by a statute for ever every cleane person in thine house shall eat it All the fat of the new oile and all the fat of the new wine and of the corne the first fruits of them which they shall give unto Iehovah them have I given unto thee The first-fruits of all which shall be in their land which they shall bring unto Iehovah shall be thine every cleane person in thine house shall eat it Every devoted thing in Israel shall be thine Every thing that openeth the wombe of all flesh which they shal bring neere unto Iehovah of man or of beast shall be thine but redeeming thou shalt redeeme the first-borne of man and the firstling of the uncleane beast shalt thou redeeme And those that are to be redeemed of him from a moneth old shalt thou redeeme by thy estimation for the silver of five shekels by the shekel of the Sanctuary which is twenty gerahs But the firstling of a cow or the firstling of a sheepe or the firstling of a goat thou shalt not redeeme they are holy their blood thou shalt sprinkle upon the Altar and their fat thou shalt burne for a Fire-offering for a savour of rest unto Iehovah And the flesh of them shall be thine as the wave breast and as the right shoulder shall it be thine All the heave-offerings of the holy things which the sonnes of Israel shall offer unto Iehovah I have given to thee and to thy sons and to thy daughters with thee by a statute for ever it is a covenant of salt for ever before Iehovah to thee and to thy seed with thee And Iehovah said unto Aaron Thou shalt have no inheritance in their land neither shalt thou have a part among them I am thy part and thine inheritance among the sons of Israel And to the sonnes of Levi behold I have given all the tenth in Israel for an inheritance for their service which they serve the service of the Tent of the congregation And the sonnes of Israel shall not come nigh henceforth unto the Tent of the congregation to beare sinne to die But the Levite he shall serve the service of the Tent of the Congregation and they shall beare their iniquitie it shall be a statute for ever throughout your generatioÌ„s that among the sonnes of Israel they shall not inherit any inheritance But the tithe of the sonnes of Israel which they shall offer up unto Iehovah for an heave-offering I have given to the Levites for an inheritance therfore I have said unto them among the sons of Israel they shall not inherit any inheritaÌ„ce And Iehovah spake unto Moses saying And unto the Levites thou shalt speake and say unto them When ye take of the sons of Israel the tithe which I have given unto you from them for your inheritance then ye shal offer up thereof the heave-offering of Iehovah the tithe of the tithe And your heave-offering shall be counted unto you as the corne of the threshing floore and as the fulnesse of the wine-presse Thus you also shall offer the heave-offering of Iehovah of all your tithe which ye receive of the sonnes of Israel and ye shall give thereof the heave-offering of Iehovah to Aaron the Priest Out of all your gifts ye shall offer every heave-offering of Iehovah of all the fat thereof the hallowed part thereof out of it And thou shalt say unto them When ye have heaved the fat thereof from it then it shall be counted unto the Levites as the revenue of the threshing floore and as the revenue of the wine-presse And ve shall eat it in every place you and your house for it is a reward unto you for your service in the Tent of the congregation And ye shall not beare sin for it when ye have heaved the fat therof from it ye shall not profane the holy things of the sons of Israel that ye die not Annotations SAid unto Aaron Because of the peoples feare and complaint in the end of the former chapter God here taketh order for the watch of the Sanctuary that the care thereof should lie upon the Priests that the people might not transgresse and perish So the remedie for terrours of conscience wrought by the Law is faith in Christ whose Priesthood was fore-shadowed in Aarons and which should deliver them who through feare of death were all their life-time subiect to bondage Heb. 2. 15. thy fathers house the house or posterity of Levi who was father to all the Priests and Levites the iniquitie of the Sanctuary that is shall beare the punishment for all iniquitie that is done in the Sanctuarie at your hands will I require it Thus Iarchi expoundeth it Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d 〈…〉 red unto you And as the Sanctuarie comprehended both the Tabernacle and the Court-yard with all things in them so this is generally spoken concerning the Priests and Levites which were of Aarons fathers house who were all to ward the Sanctuarie though in distinct places as shall after bee shewed iniquitie of your Priesthood that is the punishment for all iniquitie done about your Priests office And this is speciall concerning the Priests whose care and charge was over the Levites also which might not come neere some things belonging to the Priesthood R. Menachem here saith that By this admonition was signified how the Priests should not intermeddle with the service of the Levites nor the Levites with the â—ervice of the Priests Whereof see more on verse 〈◊〉 Verse 2. the tribe The Hebrew here hath two words Matteh the tribe of Levi and Shebet the tribe of thy father of which the former signifieth a staffe the latter a rod both of them
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts 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. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
is passed from death unto life Ioh. 5. 24. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lod Rom. 6. 23. Vers. 10. Oboth Of these places and journeyes see Numb 33. where they are reckoned in order for here some are named and other some omitted Vers. 11. before Moab before the Moabites countrey The posteritie of Moab and Ammon the sonnes of Lot Gen. 19. 36. 38. had vanquished the Giants called Emims and Zamzummims which before dwelt in those parts and succeeded them and dwelt in their stead Deut. 2. 10 11 20 〈◊〉 Through the wildernesse along by their coasts did Israel palse but were forbidden to warre with them or with the Edomites Deut. 2. 9. 19 5. Vers. 12. The valley of Zared or the bourne of Zared or Zered which word bourne as also the Hebrew Nachal is both a valley and a river running thorow a valley and so this Zared was a river or brooke also over which Israel passed See Deut. 2. 13. Vers. 14. it is said Hebr. it shall be said The time to come noteth a continued or common saying so he speaketh as of a knowne speech the booke or the narration the rehearsall of the warres of Jehovah what booke this was is uncertaine whether some writing of Israel not now extant or some writing of the Amorites which contained songs and triumphes of their King Sihons victories out of which Moses may cite this testimony as Paul sometime doth out of heathen Poets Act. 17. 28. Tit. 1. 12. Vaheb this is thought by some to be the name of the King of Moab whom Sihon vanquished vers 26. by others to be the name of a place or citie The Greeke Interpreters mistaking * 〈…〉 Z. for †V. which in Hebrew are one like another reade it Zoob and give this sense Therefore it is said in the booke The warre of the Lord hath set on fire or burned Zoob and the brookes of Arnon The Chaldee Paraphrast whom others also follow taketh it for no proper name but expoundeth it thus The warres that the Lord did at the red Sea and the mightie workes at the brookes of Arnon in a whirle-wind o◠〈◊〉 〈◊〉 tempest understand the Lord by the 〈◊〉 of Sihon against Moab hath consumed 〈◊〉 iâ— a whirle-wind or with a tempest So warres 〈◊〉 often set forth by the similitudes of fire tempest 〈◊〉 winds and the like as I will kindle a fire 〈◊〉 thâ— wall of Rabah and it shall devoure the pa 〈…〉 thereof with shouting in the day of battell with 〈…〉 pest in the day of the whirle-wind Aâ—â—◠〈◊〉 14 and Thou shalt be visited of the Lord of hâ—sts with thunder c. with whirle-wind and teâ—pest and the flame of devouring fire Esay 29. 6. and againe The Lord will come with fire and with his chariots like a whirle-wind Esay 66. 15. So in Naâ—um 1. 3. Esay 5. 28. Ierem. 4. 13. And thus the Greeke explaineth it The war of the Lord hath set Zoob on fire Some take the Hebrew Suphah which usually signifieth whirle-wind or storme to be here the name of a place the same that is called Suph in Deut. 1. 1. which also is the name of the redsea as is noted on Exod. 10. 19. so the Chaldee interpreteth it the red sea and the brookes or the bournes of Arnon to wit the Lord hath consumed or as in vers 28. the flame hath consumed the bournes of Arnon It may also be expounded The Lord warred with Vaheb in a whirle-wind and with the brookes of Arnon Moses intendeth by this testimony to shew how the Israelites had right to this countrey for it being sometimes Moabs land with whom Israel might not meddle Deut. 2. 9. the Lord had before Israels comming â—â—â—rred up the spirit of Sihon King of the Amorites to sight against the King of Moab and to take this pâ—rt of his country from him as is after mentioned Num. 21. 28 29. Then Israel comming and being commanded of God to warre against the Amorites Deut. 2. 24. tooke it againe out of Sihons hand and so became lawfull possessour of this land by conquest This right Iephthah defended for Israel when after many yeares the Ammonites brethren 〈◊〉 〈…〉 ab required these lands to be restored again see the story in Judg. 11. 12 13. 27. For the Moaâ—â—â—eâ— and Ammonites were neighbours and Chaz 〈…〉 eth on Numb 21. 23. that as Sihon had taken the land of Moab on the South-side from Iordan 〈◊〉 the river Arnon so he had taken on the Northsid◠〈◊〉 land of the sons of Ammon unto Jabok and for thâ—◠〈◊〉 it was lawfull for Israel to possesse it 〈◊〉 〈◊〉 is that which our Doctors have said Moab 〈◊〉 Aâ—â—mon were purified by Sihon Vers. 15. And the streame or the shedding the 〈…〉 usion of the brookes This verse seemeth to be a continuance of the former testimony out of the 〈◊〉 of the warres of Jehovah to shew the limits 〈◊〉 â—ounds of this country which Sihon had won 〈◊〉 〈◊〉 it was distinguished from Moabs land 〈◊〉 a citie of Moab vers 28. called in Greeke Er. leaneth upon the border that is as the Greeke explaineth it lieth by or is adjoyned to the â—â—â—ders of Moab Vers. 16. From thence to Beer or to the Well â—or 〈◊〉 Beer signifieth and the Greeke translateth it front thence the Well or pit Some understand here from thence they journeyed to Beer the Chaldee Paraphrast expoundeth it from thence was given unto them the Well Of this Beer there is no mention among the journeyes of the people in Num. 33. I will give them water The Greeke addeth water to drinke The Lord who before had suffered the people to thirst and gave them water when they murmured against him Exod. 17. Numb 20. doth now of his grace give them a Well of water when they murmured not to teach them to depend upon him by faith for they that seeke the Lord shall not want any good thing Psal. 34. 10. Wherefore the people were to be assembled that all might behold the goodnesse of God and sing his praise And this water of the Well had also a like spirituall signification as the waters of the Rocke for as the Rocke was Christ 1 Cor. 10. 4. so the Well figured him who is the fountaine of the gardens the Well of living waters Song 4. 15. and the waters signified the Spirit which they that beleeve on him shall receive Iohn 7. 38 39. Esay 44. 3. of which water whosoever drinketh shall never thirst but the water that Christ shall give him shall be in him a well of water springing up into everlasting life Iohn 4. 14. This grace he promised of old to his people saying The poore and needie seeke water and there is none their tongue faileth for thirst I Iehovah will heare them I the God of Israel will not forsake them I will open rivers in high places and fountaines in the midst of the
1 King 9. 8. for this house which is high 2 Chron. 7 21. Otherwise it may be translated How shall I curse God hath not cursed Targum Ionathan explaineth it How shall I curse when the word of the Lord blessed them Here God by Balaams owne mouth reproveth the errour of the King who had sent so farre twice to fetch him that of himselfe was able to doe nothing in this businesse and taxeth the vanitie of this Art of Magicke or divination which is not able either to helpe or hurt any without leave from God So the Babylonian is convinced by the prophet saying Stand now with thine inchantments and with the multitude of thy sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsels let now the Astrologers the Star-gazâ—rs the monethly Prognosticators stand up and sav thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burne them c. Esay 47. 12 13 14. Vers. 9. For from the top or when from the top Hebr. the head of the rockes I see him meaning the people spoken of as one body I behold him in Greeke I consider him speaking againe of the people as Targum Ionathan explaineth it I consider this people Balak brought him to the mountaines that seeing the people from thence hee might the more easily curse them but the sight of them did so amaze him as he blessed them Thus all occasions and circumstances which the wicked chuse for their advantage God turneth against them and for the accomplishment of his owne wil. shall dwell alone separated from other peoples And this further signifieth how they should be sufficiently provided for of God having neither need nor feare of other peoples for so dwelling alone implieth a security from evill as in Ier. 49. 31. And thus Moses blessing them said Israel shall dwell in confident safety alone Deut. 33. 28. shall not be reckoned or shall not reckon themselves this respecteth their faith in God and service of him whereby they were his peculiar and separated from other peoples as Exod. 19. 5. Lev. 20. 24 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves as it is said We know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 10. Who can count that is None can count they are so many Heb. Who counteth which the Chaldee expoundeth who can or is able to count And thus the Scripture somtime explaineth it selfe as Not that which goeth into the mouth defileth a man Matth. 15. 11. that is can defile him Mark 7. 15. See the Annotations on Gen. 13. 6. So after in vers 20. the dust of Iakob that is the children of Iakob as the Greeke translateth it the seed of Iakob Here Balaams mouth confirmeth the promise which God made of old unto Iakob saying Thy seed shall be as the dust of the earth Gen. 28. 14. and the like was before unto Abraham I will multiply thy seed as the starres of heaven and as the sand which is upon the sea shore Gen. 22. 17. And thus the Chaldee here expoundeth it Who can count the little ones of the house of Iakob of whom it was said they shall be multiplied as the dust of the earth of the fourth part or of a quarter as the Chaldee explaineth it of one of the foure campes of Israel for they camped about the Tabernacle in foure quarters Numb 2. Whereas the promise of the blessing to Abraham consisted of two branches 1. that God would give the land of Canaan to him and to his seed for ever 2. and that he would make his seed as the dust of the earth Gen. 13. 15 16. under which spirituall graces in Christ were also comprehended the Lord causeth Balaam here to ratifie them both for their dwelling alone in the land and for their innumerable increase And whereas Balak envied their multitude and would therefore have them cursed that they might be diminished Num. 22. 3 5 6. Balaam is here forced to utter a blessing for their further increase Thus God resisteth him in all his counsels and enterprises Let my soule die that is Let me die an Hebrew phrase whereby the soule is put for the person I thou or he and death is the departure of the soule from the body Gen. 35. 18. Then dust returneth unto the earth as it was and the spirit returneth to God that gave it Eccles. 12. 7. So Samson said Let my soule die with the Philistines Iudg. 16. 30. the death of the righteous men the Greek translateth with the soules of the just men meaning the righteous of Israel as the Chaldee explaineth it the death of the just men thereof that is of that people Balaam who lived the life of the wicked desireth as many doe to die the death of the righteous but as he lived so he died among the enemies of God by the sword of Israel Numb 31. 8. Howbeit he pronounceth here a greater blessing upon Israel as they that were happie not only in life but in death For righteousnesse which is by faith in Christ Phil. 3. 9. delivereth from death but when a wicked man dieth his expectation perisheth Prov. 11. 4 7. Here also Balaam testifieth of the soules immortality and different case of good bad for otherwise what were the death of the righteous better than of the wicked let my last end or let my posterity The originall word sometime signifieth the end opposed to the beginning as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here let my end be like theirs sometime it is the posteritie or children which come after as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here saying and let my seed be like their seed thus Balaam prophesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him Gen. 17. 7. And further this word end is often used for reward which is after labours Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here of a blessed reward which the righteous have after this life in heaven Mat. 5. 12. But Balaam being a minister of Satan though transformed as a minister of righteousnesse his end was according to his workes as the Apostle telleth us of all such 2 Cor. 11. 15. Vers. 11. I tooke thee to curse mine enemies Balak who had before builded altars and offered sacrifices as to serve the Lord with great devotion being now crossed in his purpose manifesteth his hypocrisie pride malice and notorious prophanation of religious exercises in that he regarded not nor rested in the answer of Godby Balaam
another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
of God which is the maine argument to strengthen faith Numb 14. 9. Psal. 56. 4 5. and 60. 13 14. 〈◊〉 consuming Hebr. eating so Deut. 4. 24. The Chaldee translateth his word is a consuming fire suddenly or quickly hostily see the notes on Deut. 7. 22. Vers. 4. For my justice The Hebrew In is by the Greeke also here translated For and it often noteth the cause of a thing as Hos. 12. 13. in that is for 〈◊〉 So in Psal. 1. 2. Deut. 2â— 16. Here he opposeth the second evill pride of heart against which he dealeth in all the rest of this Chapter Vers. 5. righteousnesse or uprightnes straitnesse equitie the Greeke translateth it here piety the Chaldee truth By naming iustice hee excludeth all merit of workes Deut. 6. 25. and by righteousnesse of heart all inward affections and purposes which men might plead notwithstanding that they faile in action Yet these two are the chiefe things which God respecteth in men Psal. 15. 1 2. 1 Chron. 29. 17. for the wickednesse Two causes are here shewed of this worke of God justice against the wicked inhabitants which should perish for their sinnes and mercie towards Israel whom he would doe good unto of grace Thus also hee dealeth concerning the heavenly inheritance the wicked are shut out for their evill works Iude v. 14. 15. But the Saints are saved by grace through faith not of workes lest any man should boast Ephes. 2. 8 9. the word the Greeke translateth stablish the covenant or testament hereby he calleth them wholly to Gods word and promise as Paul doth us in Gal. 3. 18. Rom. 15. 8. shewing that Iesus Christ was a minister of the circumcision for the truth of God to constrant the fathers promises and that the Gentiles might glorifie God for mercie Vers. 6. this good land a figure of heavenly blessings as is shewed on Gen. 12. 5. stiffe-necked or of a hard necke that is stubborne and rebellious see the notes on Exod. 32. 9. to which place Moses hath reference and from Gods testimonie there and their sinnes then and at other times convinceth them as being altogether unworthy that as another Prophet saith they might remember their wayes and all their doings wherein they had beene defiled and might loath themselves in their own eyes for all their evils that they had committed and might know that he was Iehovah when he had wroug 〈…〉 it with them for his names sake not according to their wicked wayes nor according to their corrupt doings Ezek. 20. 43 44. and 36. 31 32. Vers. 7. Remember forget not an earnest and effectuall manner of speaking to move unto carefull remembrance see the notes on Deut. 33. 6. against Hebr. with Iehovah which the Chaldee translateth before the Lord the Greeke yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particular instances following Vers. 8. Hâ—reb or 〈◊〉 the mountaine where the Law was given their rebellion there is described in Exod. 32. destroyed you for there God said to Moses let me alone c. and I will consume them Exod. 32. 10. Vers. 9. 〈◊〉 the mount called up thither of God to receive the tables of the covenant and other ordinances Exod. 24. 12. 18. The time place occasion end and all circumstances greatly aggravated the peoples sinne Vers. 10. of stone the signification whereof is noted on Exod. 31. 18. finger signifying the Spirit as I with the finger of God cast out devils Luke 11. 20. that is with the Spirit of God Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law as Yee are manifestly declared to be the Epistle of Christ ministred by us written not with inke but with the spirit of the living God not in tables of stone but in fleshie tables of the heart 2 Cor. 3. 3. Vers. 12. corrupted This word meaneth the corruption of Gods service and religion see the notes on Exod. 32. 7. and Gen. 6. 11 12 13. molten calfe the word calfe is expressed in v. 16. This molten calfe they worshipped and Moses said Oh this people have sinned a great sinne and have made them gods of gold Exod. 32. 8. 31. Vers. 13. saying Here the Greeke version addeth I have spoken unto thee once and twise saying I have seene c. I have seene by the Lords seeing and hearing of sinners is often meant a due regard of their sinnes to punish them in his anger Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners he is said to hide his face from their sinnes and not to see them Psal. 51. 11. Num. 23. 21. Vers. 14. Let me alone which the Chaldee expounds Leave off thy prayer before me So in Exod 32. 10. Vers. 15. burned Hebr. burning the terrour of which sight onely might have kept them from this sinne in that the signes of Gods presence were not yet departed from their eyes See Exod. 19. 18. and 20. 18. two hands both hands full with blessings of the Lord for them if their unworthinesse had not turned them away Vers. 17. I took a the originall word signifieth a purposed taking hold and â—â—ndling of a thing as they that goe to warre are said to take or handle the shield Ier. 46. 9. and they that expound the Law are said to handle it Ier. 2. 8. So Moses did this advisedly guided by Gods Spirit signifying that the covenant betweene God and them was now disaâ—ulled and broken and that the Law pertained not to them except to their condemnation for breaking the same See Exod. 32. 19. Vers. 18. I fell downe the Greeke expoundeth it I prayed before the Lord the second time as at the first Here Moses repeateth how by his humble intercession they escaped destruction and were reconciled againe unto God See the historie at large in Exod. 32. 31. c. fortie dayes the number of dayes and of yeeres sundry times mentioned in the Scripture 〈…〉 tion 〈◊〉 judgement See the 〈◊〉 7. 4. sinne the Greeke transleteth sinne respecting the manifold evill in this and their other â—â—ansgressions Vers. 19. For I was the Greeke applying this to the time present also saith And I am afraid For the Lord though he pardoned it then reserved vengeance till another opportunity Exod. 32. 34. hearkened unto me that is as the Chaldee explaineth it accepted my prayer Vers. 20. with Aaron who made the calfe for them and would have excused himselfe but was guilty of death see Exod. 32. 21 24. Vers. 21. your sinne the Calfe is so called as being the thing wherein they sinned So Idols are called a sinne in Esa. 31. 7. the brooke that came out of the Rock Horeb which Rocke in figure was Christ 1 Cor. 10. 4. of which they drunke to signifie the abolishing of their sinne by Christ upon their repentance and faith see the notes on Exod. 32. 20. Vers. 22. at Taberah or in Taberah that is as both Greeke and
Chaldee do interpret it the Burning a place so called because the people complaining there the fire of the Lord was kindled and consumed some of them See the historie in Num. 11. 1 2 3. Massah in English the tentation and so the Greek and Chaldee translate it A place at Rephidim in the wildernesse before they came to Horeb ten stations from Egypt in the first yeere of their travell where wanting water they tempted God saying Is the Lord amongst us or no and there he gave them water out of the Rocke Exod. 17. See the annotations there and Psal. 95. 8 9. Heb. 3. 8. c. Deut. 6. 16. Kibroth-hattaavah in English the Graves of lust so translated also by the Greeke Here a little from Taberah forementioned they loathed Manna and lusted for flesh God gave them Quailes but they died of a plague 〈◊〉 the flesh was yet betweene their teeth and 〈◊〉 buried there occasioned this name of the 〈◊〉 for a perpetuall memoriall See Num. 11. 4 34. and the annotations there Also Psal. 78. 〈◊〉 31. and 106. 14 15. Vers. 23. Kadesh-barnea where being come thorow the wildernesse of Pharan to the border of the land of Canaan they were commanded of God to goe take possession Then they sent spies who discouraged the people so through want of 〈◊〉 they durst not enter and were for it condem 〈◊〉 〈◊〉 40. yeeres wandring in the wildernesse and 〈◊〉 ended their dayes See Numb 13. and 14. 〈◊〉 against the mouth that is against the 〈◊〉 or commandement in Greeke yee disobeyed 〈◊〉 word Vers. 24. that I knew you the Greeke expounds 〈…〉 the day that he was knowne unto you So he 〈…〉 deth with a generall charge of rebellion upon them shewing hereby the impossibility of the law and ministery thereof to bring men unto God for it causeth sinne and wrath to abound as 〈◊〉 4. 15. and 8 3. Gal. 3. 19 22. For besides these 〈…〉 lars they sinned many other times in the 〈…〉 nesse as is noted on Num. 14. 22. and in Psa. 〈◊〉 and 106. Vers. 25. I fell downe in Greeke I prayed Hee 〈…〉 th to speake of their reconciliation to God which was by the prayer of Moses as a mediatour 〈◊〉 figure of Christ by whom and not by our own deserts we have entrance into the kingdome of God Gal. 3. 22. 24. Rom. 3. 20 22. and 5. 1 2 c. as I fell downe to wit at the first as v. 18. or which I fell downe that is which I said before that I fell downe But the Hebrew asher which is sometimes used for as as in Ier. 48. 8. said for to destroy that is said that he would destroy you See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark 10. 33 34. Vers. 26. Lord Iehovoh in Greeke Lord Lord in Chaldee Lord God See the annotations on Gen. 15. 2. thy people this respecteth their adoption in Christ and justification 1 Pet. 2. 9 10. inheritance this implyeth their sanctification unto the obedience and service of God by the Spirit See Exod. 34. 9. through thy greatnes in Greek through thy great strength as v. 29. it implyeth also his great goodnesse and therefore is often spoken of his gracious workes for his people 1 Chron. 17. 19. Luke 1 49. Vers. 27. thy servants Hee meaneth Gods oath unto them to multiply their seed and to give them the land for an eternall inheritance as is expressed in this prayer before Exod. 32. 13. So the Greeke addeth here unto whom thou swarest by thy selfe hardnesse the naturall corruption whereby the heart is hardned that it cannot repent and beleeve the word of God from which the two evils following doe flow Rom. 2. 5. Vers. 28. the land that is as the Greeke and Chaldee both explaine the inhabitants of the land This reason is also alleaged in Exod. 32. 12. and Numb 14. 16. CHAP. X. 1 A rehearsall of Gods mercies in renuing the two tables of the Covenant 6 in leading the people forward towards Canaan and continuing the priest-hood after Aarons death 8 in separating the tribe of Levi unto the ministerie 10 in hearkning unto Moses his suit for the people 12 An exhortation unto obedience 14 because of Gods glorie 15 love unto Israel 17 justice towards all 21 his fearefull workes 22 and multiplication of his people AT that time Iehovah said unto mee Hew thee two tables of stone like the first and come up unto me into the mount and thou shalt make thee an Arke of wood And I will write on the tables the words which were on the first tables which thou brakest and thou shalt put them in the Arke And I made an Arke of Shittim wood and hewed two tables of stone like the first went up into the mount and the two tables in my hand And he wrote on the tables according to the first writing the ten words which Iehovah had spoken unto you in the mount out of the midst of the fire in the day of the assembly and Iehovah gave them unto me And I turned my self and came downe from the mount and I put the tables in the Arke which I had made and there they be as Iehovah commanded me And the sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah there Aaron dyed and was buried there and Eleazar his sonne administred the Priests office in his stead From thence they journeyed to Gudgodah and from Gudgodah to Iot-bath a land of rivers of waters At that time Iehovah separated the tribe of Levi to beare the Arke of the covenant of Iehovah to stand before Iehovah to minister unto him and to blesse in his name unto this day Therefore Levi hath no part or inheritance with his brethren Iehovah he is his inheritance as Iehovah thy God spake unto him And I stood in the mount according to the former dayes fortie dayes and fortie nights and Iehovah hearkened unto me at that time also Iehovah would not destroy thee And Iehovah said unto me Arise goe in journey before the people that they may goe in and possesse the land which I sware unto their fathers to give unto them And now Israel what doth Iehovah thy God aske of thee but to feare Iehovah thy God to walke in all his waies and to love him and to serve Iehovah thy God with all thy heart and with all thy soule To keepe the commandements of Iehovah and his statutes which I command thee this day for good unto thee Behold unto Iehovah thy God belong the heavens and the heavens of heavens the earth and all that therein is Onely in thy fathers Iehovah had a delight to love them and he chose their seed after them even you above all peoples as it is this day Circumcise therefore the super fluous foreskinne of your heart and make not your necke stiffe any more For Iehovah your God
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
and therefore the King read it saith Chazkuni upon this place Which is by others of them declared thus The King was he that read in their eares and they read in the womens Court which was the outer Court-yard of the Temple And the King read sitting and if he read standing it was the more commendable He read from the beginning of Deuterâ—nomy c. When he read they blew trumpeâ—s through all Ierusalem for to assemble the people And they set up a great Pulpit of wood as is mentioned also in Nehem. 8. 4. and set it in the midst of the Court-yard and the King went up and sate theron that they might heare him reade and all Israel that went up to the feast gathered round about him And the Minister of the Synagogue such as wee reade of in Luke 4. 17. 20. tooke the booke of the Law gave it to the Ruler of the Synagogue such as is mentioned in Luke 13. 14. and the Ruler of the Synagogue gave it to the Sagan or second chiefe Priest called in Acts 5. 24. the Captaine of the Temple and the Sagan gave it to the High Priest and the High Priest to the King for to honour him before the multitude And the King tooke it standing and if he would he sate downe and opened it and seeing it he blessed God as is recorded of Ezra in Neh. 8. 5 6. and after read till hee made an end Then he â—olded it up and blessed God againe after it as the manner was to blesse in the Synagogues Both the reading and the blessing was in the holy tongue The hearers were bound to prepare their hearts and to make their eares attentive to heare with feare and reverence and with joy and trembling as in the day when the Law was given on mount Sinai though they were great wise men which knew the whole Law every whit they were bound to heare with great attentivenesse c. for the King is the Messenger of the Congregation to cause the words of God to be heard If the day of assembling the people began to be on the Sabbath they deferred it till after the Sabbath because of the blowing with Trumpets c. which might not put away the keeping of the Sabbath Maimony in Misneh tom 3. in Chagigah chap. 3. sect 3 4. c. in their eares that they may heare and understand it as the Chaldee translateth and cause them to heare it which hearing is often used for understanding as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke in the Law of God distinctly and gave the sense and caused them to understand in the reading Vers. 12. women and children which though they were not bound to come up at the yeerely feasts Exod. 23. 17. yet to this reading they were bound such as could understand Neh. 8. 3. The Hebrew canons say Whosoever is free from appearing before the Lord Exod. 23. 17. is free from the commandement of Gather together Deut. 31. 12. except women and children and the uncircumcicised but the uncleane is free from this commandement as it is written in vers 11. when all Israel is come but the uncleane was not fit to come And it is cleare that such as were of neither sex or of both sexes were bound to come seeing women were bound Maimony in Chagigah chap. 3. sect 2. thy gates in Greeke and Chaldee thy cities Vers. 14. thy dayes approach or are nigh at hand and so the terme of his life fulfilled as where it is written the kingdome of heaven approacheth Matth. 4. 17. another explaineth it The time is fulfilled and the kingdome of God approacheth or is at hand Marke 1. 15. to die understand for thee to die of such want of the person easie to be understood by the context see the notes on Genes 6. 19. and 23. 8. and 47. 29. The Greeke translateth Behold the dayes of thy death approach and I will give or that I may command him or charge him which being done in the Tabernacle and by Gods appearing in the cloud vers 15. served both for Iosuahs own confirmation and to assure all Israel that he had authority from God over them Compare Numb 27. 18 19. Vers. 15. Iehovah appeared that is a glorious signe of his presence as in Thargum Ionathan it is expounded the glory of the divine majestie of the Lord. pillar of a cloud out of which he was wout in favour to speake see Exod. 33. 9. Psal. 99. 7. Vers. 16. liest downe to wit to sleepe that is to die as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers the faithfull of former times signifiing the immortality of the soule as is noted on Gen. 25. 8. Wherefore Thargum Ionathan paraphraseth on this place thus thou liest downe in the dust with thy fathers and thy soule shall be treasured up in the treasury of eternall life with thy fathers goe a whoring or fornicate that is commit idolatry as the Chaldee explaineth it gods of the strangers in Greeke the strange gods of the land in Chaldee the idols of the peoples of the land they are going Hebr. he is going speaking of the people as of a man so after often in this Chapter The reason hereof is noted on Gen. 22. 17. Vers. 17. will hide my face in Chaldee will take away my divine presence So in vers 18. devoured or eaten up to wit of their enemies made a prey Hebr. to eat which is used passively as to beare Eccles. 3. 2. that is to be borne See the notes on Gen. 6. 20. and 16. 14. finde them that is befall or come upon them so after and in Psal. 119. 143. Neh. 9. 32. found us Hebr. found mee because my God is not in the midst of me Vers. 18. other gods in Chaldee idols of the peoples so in vers 20. Vers. 19. this song in Greeke the words of this song after described in Chap. 32. containing a prophesie of their falling away of Gods judgments following It was given in a song that it might the more easily be learned and kept in memory with delight might move their affections against or in that is amongst the sonnes of Israel so in vers 26. Vers. 20. and be fat the like is prophesied in Deut. 32. 15. and shewed to have come to passe in Neh. 9. 25 26. Vers. 21. answer before them that is testifie before and against them their imagination the thing forged in their heart which the Greeke translateth their maliciousnesse or naughtinesse This imagination is before the thoughts or cogitations as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5. Vers. 23. I will be with thee in Greeke he will be with thee as being the words of Moses whom the Greeke before named concerning God The Chaldee translateth my Word shall be thy helpe See vers 8. Vers. 25. the Levites especially the Priests the sons of Levi as in vers 9. Vers. 26. in
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
words Genes 9. 20. and 13. 8. Man for every one Gen. 10. 5. and 15. 10. for any man Gen. 24. 16. Lev. 21. 9. Men of number i. few Gen. 34. 30. Man Adullamite for Man of Adullam Gen. 38. 1. Man of words c. Exod. 4. 10. Man of warre Exod. 15. 3. Man-slayer with the Cities of refuge Numb 35. 11 c. Man stealer to die Deut. 24. 7. Manasses why so named Gen. 41. 51. Manna described Exod. 16. 14. Num. 11. 7. Manna loathed of Israel Num. 11. 6. and 21. 5. Marah a place Exod. 15. 23. Marie or Miriam Moses sister Exod. 15. 20. her murmuring and leprosie Num. 12. her death Num. 21. 1. Marriage the manner of it among the Iewes Deu. 22. 13. Of marrying the brothers wife Deut. 25. 5 c. Marvellous for unpossible Gen. 18. 14. Marvellously sever Exod. 8. 22. Massah a place of Tentation Exod. 17. 7. Meat-offering the Law sorts and signification thereof Lev. 2. and 6. 14. c. Meats cleane and uncleane with their signification Lev. 11. Deut. 14. The measure of Meat and Drinke-offerings with the sacrifices Num. 15. 4. c. Meribah a place of Contention Exod. 17. 7. Num. 20. 13. Mesopotamia Gen. 24. 10. and 25. 20. Midian Madianites Gen. 25. 2. and 37. 28. Israels conquest over the Madianites Num. 31. Midst for within or in or with Gen. 2. 9. Ex. 39. 3. Deut. 19. 2. Might or able strength what it is Gen. 49. 3. Milke and honey what they signifie Exod. 3. 8. Miter of the high Priest Exod. 28. 39. Mizpah Gen. 31. 49. Mizraim father of the Egyptians Gen. 10. 6. and 12. 10. Moab and Moabites Gen. 19. 37. Israel might not warre against them Deut. 2. 9. c. Moone whereof named Gen. 1. 16. Molech the idoll described Lev. 18. 21. Morijah what place Gen. 22. 2. To Morrow for time to come Gen. 30. 33. Exod. 13. 14. Morning for first times Gen. 49. 27. for opportunity c. Exod. 12. 10. Moses why so named Exod. 2. 10. his beautie Exod 2. 2. his meeknesse Num. 12. 3. his sinne and Aarons at the waters of Meribah Numb 20. 12. he might not therefore enter into the promised land Deut. 3. 24. c. but he vieweth it before his death Deut. 34. Moving thing Sherets what it meaneth Ge. 1. 20. Mouth for words Gen. 24. 57. and 41. 40. and 45. 21. Mouth for interpreter Gen. 45. 12. Ex. 4. 16. Mules how invented Gen. 36. 24. Murder how to be expiated when the authour is unknowen Deut. 21. 1 c. The murderer must die Deut. 19. 11. Lev. 24. 17. Murmurings of the Israelites Num. 14. 22. Muzzeling the Oxe forbidden when he treadeth out the corne Deut. 25. 4. Myrrhe what it was Exod. 30. 23. N NAked what it meaneth Gen. 3. 7. Nakednesse for weake places Gen. 42. 9. Naked flesh for the privities Exod. 28. 42. Nakednesses for unlawfull copulations what they were Lev. 18. 6 7 c. Nazirite or Separated Gen. 49. 26. The law for Nazirites Num. 6. 2 c. Nebo a Mountaine from whence Moses viewed the promised Land Deut. 32. 49. Necromancy or asking of the dead forbidden Deu. 18. 11. Neighbour who he is Exod. 20. 16. North-side of the Altar the place of killing the sacrifices Lev. 1. 11. Number for few Deut. 33. 6. O OBserving of times forbidden Deut. 18. 10. Observing of fortunes forbidden Deut. 18. 10. Og King of Basan vanquished Numb 21. 33. c. he was of the remnant of the Giants Deut. 3. 11. Oile for spirituall anointing Gen. 28. 18. Oile for the Lampes in the Sanctuarie Lev. 24. 2. c. Okes religiously respected Gen 21. 33. 35. 4. One for first Gen. 1. 5. Exod. 26. 4. for every one Exod. 26. 2. Opening of the wombe or first-borne sanctified Exod. 13. 2. 12. Over the house i. the Steward Gen. 41. 40. 43. 16. 19. Outspred-firmament whereof named Gen. 1. 6. P PAdan Aram called Mesopotamia Gen. 25. 20. Palme tree Exod. 15. 27. Boughes of Palm-trees and other the like used at the feast of Tabernacles Lev. 23. 40. Passeover what it signifieth Exod. 12. 11. the manner of eating it Exod. 12. 8 9 10. the sacrifices appointed for this Feast Numb 28. 16 19 c. The Passeover of sheep and oxen differing from the Paschall Lambe Deut. 16. 2. The Passeover in the second month with the rites of it Numb 9. 11 12 13. Peace for salvation Gen. 29. 6. for welfare Gen. 37. 14. 41. 16. 43. 27. Peace-offerings with the Law and signification of them Lev. 3. 7. 11 c. The shoulder and brest of the Peace-offerings were the Priests Levit. 7. 34. Peculiar treasure Exod. 19. 5. Pentecost a Feast of the Iewes called weeks Lev. 23. 15. Deut. 16. 9. Perfect Gen. 6. 9. 25. 27. Perfect or unblemished for sacrifice Exod. 12. 5. Lev. 1. 3. Perfection required in Israel Deut. 18. 13. Pestilence described by the Hebrewes Exod. 5. 3. Pharan the wildernesse Gen. 21. 21. Pharaoh Gen. 12. 15. Philistims Gen. 10. 14. Phinehas his zeale and reward Numb 25. 7 c. Phylacteries or frontlets what they were and upon what ground they were used Exod. 13. 9. 15. Pillar or Statue Matsebah Gen. 28. 18. Lev. 26. 1. Deut. 16. 22. Pillar of cloud and fire Exod. 13. 21. Pillars a signe of stability Exod. 27. 10. Pledges or Pawnes of their taking and restoring Exod. 22. 26. Deut. 24. 6 10 17. Plenty for multitude Gen. 48. 19. Polluted thing Pigul what it was Lev. 7. 18. Possession what it meaneth Gen. 22. 17. Deut. 9. 1. Plowing with an Oxe and an Asse for bidden Deut. 22. 10. Poore to be releeved Deut. 15. 7 c. Praying what it signifieth Gen. 20. 7. Prayer is the service of God Deut. 6. 13. Priest what it signifieth Gen. 14. 18. Priest or Prince Gen. 41. 45. The high Priests offering for his sinne Lev. 4. 3 c. The high Priests daily oblation Lev. 6. 20. Lawes for the Priests mourning and for their holinesse and marriage Lev. 21. 1 c. Of their blemishes Lev. 21. 17 c. How in their uncleannesse they must abstaine from the holy things Lev. 22. 2 c. The Priests portion of the peoples offerings Numb 18. 9. Foure and twenty gifts for the Priests Numb 18. 19. Priests and Levites had no part or inheritance with Israel Deut. 10. 8 9. 18. 1 2 c. Prince of slaughter-men what officer Gen. 37. 36. Prophaning of Gods Name forbidden Lev. 18. 21. 19. 12. Prophet what it signifieth Gen. 20. 7. Exod. 7. 1. A Prophet promised to Israel and their duty to heare him Deut. 18. 25 c. Purple Exod. 25. 4. Put for Make Gen. 13. 16. 21. 13. 27. 37. Q QVailes sent unto Israel Exod. 16. 13. Numb 11. 31. R RAamses a Citie Exod. 1. 11. Rameses a Citie Gen. 47. 11. Exod. 12. 37. Ram a sheepe of two yeeres Lev. 1. 10. Raine
man that hath life and sense Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps Numb 5. 2. and 9. 10. and 19. 11. 13. though this bee figurative and very unproper for at ones death the soule goeth out Gen. 35. 18. The word being thus largely used is to be weighed according to the matter and circumstances of each text For this here in the Psalme compare it with the like in other places Psalm 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soule for the ransome of the world and powred it out unto death Isa. 53. 12. Matth. 20. 28. Ioh. 10. 11 15 17. and 15. 13. to hell or in hell in deaths estate or deadly-hed This word hell properly signifieth deepe whether it be high or low and though by custome it is usually taken for the place of devils and damned wights yet the word is more large and as heaven is not only the dwelling place of God and his Saints but generally all places above us where the stars the clouds the winds the birds c. are as is shewed Psal. 8. 9. so hell is all places beneath Wherefore it may in this large sense serve to expresse the Hebrew word Sheol here used which Sheol is a deepe place Iob 11. 8. Prov. 9. 18. and said in Scripture to be beneath Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above and it with the Greeke word haides is opposed to heaven Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it commeth of Shaal to crave aske or require because it requireth all men to come unto it and is never satisfied Psal. 89. 49. Prov. 30. 15 16. and 27. 20. It is a place or estate which all men even the best come unto for Iakob made account to go thither Gen. 37. 35. and Iob desired to be there Iob 14. 13. for he knew it should be his house Job 17. 13. and our Lord Christ was there as this Psalme with Act. 2. 31. sheweth and Solomon telleth that all goe thither Eccles. 9. 10. It is usually joyned with grave pit corruption destruction and the like words pertaining to death with which Sheol or haides is joyned as a companion thereof Rev. 1. 18. and 6 8. Dathan and Abiram when the earth swallowed them up are said to goe downe quicke into Sheol Numb 16. 30 32 33. Ionas in the Whales belly was in the belly of Sheol Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death are said to be delivered from Sheol or hell Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead are gone to Sheol Ezech. 32. 21. 27. And as death is said figuratively to have gates Psal. 9. 14. so Sheol haides hell hath gates Isa. 38. 10. Mat. 16. 18. and a soule Isa. 5. 14. and a hand Psal. 49. 16. and 89. 49. and a mouth Psal. 141. 7. and a sting which by Christ is done away 1 Cor. 15. 55. so that as hee was not left to Sheol but rose from death from the heart of the earth Matth. 12. 40. the third day so all the Saints shall likewise be delivered from Sheol or haides Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished Rev. 20. 14. So by the Hebrew word Sheol the Greeke haides and our English hell we are to understand the place estate or depth of death deadlihed See the Annotations on Gen. 37. 35. And these words thou wilt not leave my soule to hell teach us Christs resurrection as if he should say thou wilt not leave me to the power of death or grave to be consumed but wilt raise me from the dead as the words following and the Apostles explanation doe manifest Act. 2. 24. 31. and 13. 34 35. thou wilt not give not grant or suffer An Hebrew phrase often used as I gave thee not to touch her Gen. 20. 6. God gave thee not to hurt me Gen. 31. 7. he will not give you to goe Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like to see corruption that is to feele corruption or to corrupt to rot As to see death is to die Psal. 89. 49. Luke 2. 26. Joh. 8. 51 52. so to see evill Psal. 90. 15. and to see good Psal. 34. 13. is to feele and enjoy it and to see the grave Psal. 49. 10. corruption the Hebrew Shachath properly signifieth corruption or rottennesse and is so to be taken here as the Apostle urgeth the force of the word Act. 13. 36 37. David saw corruption but hee whom God raised up saw not corruption Yet often the word is used for a pit or ditch wherein carkasses doe corrupt See the note on Psal. 7. 16. Vers. 11. Thou wilt make me know or hast made me know as Act. 2. 28. that is givest me experience of the way of life or journey of lives the way or course to life from death and to continue in life eternall the Apostle saith wayes of life Act. 2. 28. And hereby life in heaven with God is implied as to enter into life Matth. 18. 9. is to enter into the kingdome of God Mark 9. 47. before thy face or with thy face that is in thy presence I shall have fulnesse of joyes The Greeke which the Apostle followeth Act. 2. 28. saith Thou wilt fill me with joy with thy face The Hebrew eth penei and liphnet with or before the face are both one and sometime put one for another as 1 King 12. 6. with 2 Chron. 10. 6. Gods face or presence as it is our greatest joy in this life Exod. 33. 14 15 16. so shall it be in the next Psalm 17. 15. Wherefore the wicked shall then be punished from his presence 2 Thess. 1. 9. pleasures or pleasantnesses that is pleasant joyes at thy right hand the place of honour delights and joyes eternall Matth. 25. 33 34 46. PSAL. XVII David in confidence of his integrity craveth defence of God against his enemies 10 He sheweth their pride craft and eagernesse 13 He prayeth to be delivered from them who have their portion in this life but his hope is for the life to come A Prayer of David HEare thou Iehovah justice attend to my shrill crie hearken to my prayer without lips of deceit From before thy face let my judgement come forth let thine eyes view righteousnesses Thou hast proved my heart hast visited by night thou hast tried me but hast not found I have purposed my mouth shall not transgresse For the workes of men by the word of thy lips I have observed the paths of the breaker thorow Sustaine thou my steps in thy beaten paths that my foot-steps be not removed I call upon thee for thou wilt answer me O God bow thine eare to me heare my saying Marvellously separate thy mercies O Saviour of them that hope for safety from them that
meditatioÌ„ make a troubled noise For the voice of the enemy because of the vexation of the wicked for they bring upon me painfull iniquitie and in anger they spightfully hate me My heart is pained within me and the terrours of death are fallen upon me Feare and trembling is come into me and horrour hath covered me So that I say who will give me a wing as a dove that I might flie and dwell Loe I would make farre off my wandring flight I would lodge in the wildernesse Selah I would hasten my safe escaping from the winde of driving forward from the tempest Swallow them Lord divide their tongue for I see violent wrong and strife in the citie Day and night they compasse it upon the wals thereof and painfull iniquitie and molestation are within it Wofull evils are within it and fraud and guile departeth not from the street thereof For not an enemie reproached me for I could beare it not my hater magnified against me for I could be hidden from him But it was thou O man esteemed of as my selfe my guide and my knowne acquaintance Wee which together made sweet secret counsell went into Gods house with the society Let death seize upon them let them goe downe quicke to hell for evill are in their dwelling place in their in most part I will call unto God and Iehovah will save me Evening and morning and at no one will I meditate and make a noise and he heard my voyce Hee hath redeemed my soule in peace from the battell against me for with many were they with me God will heare and afflict them even he that sitteth from antiquitie Selah for that they have no changes neither feare they God He sent forth his hand on his peaceable friends he profaned his covenant The words of his mouth were smoother than butter but battell was in his heart his words were softer than oile but they were drawne swords Cast thou thy carefull burden upon Iehovah and he will sustaine thee he will not give the just man for ever to be moved But thou O God wilt make them goe downe to the pit of corruption men of blouds and of deceit shal not live halfe their dayes but I will trust in thee Annotations VErs 3. I mourne as one cast downe with sorrow making a dolefull noise meditation or discoursing talke prayer complaint The Hebrew Siach signifieth any large discourse or exercise of the minde or mouth by busie musing talking praying communing with ones selfe or others Vers. 4. they bring they make move or turne upon me iniquitie both by unjust imputation of evill and inflicting of punishment For the word is used both for iniquitie and the punishment thereof as is noted Psal. 5. 6. The Chaldee saith they testifie falshood against me spightfully hate me or beare me a privy grudâ—e with a purpose to avenge as the word signifieth Gen. 27. 41. and 50. 15. Vers. 5. is pained or trembleth with paine The word usually meaneth such paines as a woman feeleth in her travell Vers. 6. horrour or amazed quaking when the senses are smitten with astonishment Therefore the Greeke turnes it darknesse Vers. 7. who will give a wish O that I had or O that some would give See Psal. 14. 7. wing as a dove which being a fearfull bird flieth fast to desarts and rocks to hide it selfe Ier. 48. 28. wing is put for wings as fowle for fowles Psal 8. 9. that I might flie or I would flie and dwell to wit somewhere where I can finde safety but no place is named to note the more uncertainty Vers. 8. in the wildernesse the place whither the woman the Church also flieth in her persecution Rev. 12. 6. 14. Vers. 9. hasten safe escaping c. or I would speed my evasion hasten any deliverance So David hastened his flight from Absalom 2 Sam. 15. 14 c. from wind of driving forward that is from the driving stormy wind that beareth all things away before it meaning the storme of persecution which forced him to flie The Greeke turneth it from pusillanimitie or seeblenesse of spirit intimating his inly feares driving him to this flight Vers. 10. Swallow that is destroy It hath respect to Dathan and Abirams death who with their company were swallowed alive into the earth Numb 16. 32. as after in the 16 verse here is explained divide their tongue for their tongues that is their language counsels plots c. As at Babel tongues were confounded Gen. 11. 7. so tongues of Absaloms Counsellors that persecuted David were divided 2 Sam. 17. 1 5 14. Vers. 11. they compasse it to wit violent wrong and strife before mentioned which were as wals about the towne or they that is those wicked persons Vers. 13. For not an enemie or Because it was no enemie that reproached me the Greeke turneth it thus for if an enemy reproached me I could suffer it c. for I could beare Hebr. and I could beare it and being in stead of for or otherwise as in Psal. 60. 13. and 51. 18. magnified that is spake great and boastfull words See before Psal. 35. 26. Vers. 14. But thou Hebr. And thou and is often used for but as Gen. 42. 10. Isa. 10. 20. So in Greeke Rom. 1. 13. and often in the Psalmes The Chaldee addeth But thou Achiâ—ophel a man like to me c. esteemed of as my selfe or according to mine order or estimation that is my very equall my pâ—â—re of as much regard and worth as my selfe The Greeke turneth it like minded a word which the Apostle useth Phil. 2. 20. my guide or my Duke my Chiefetaine or master So the Hebrew Allâ—ph is used generally for a Duke or Chiefe governour Gen. 36. â—5 c. and so the Greeke turneth it here It is also used in speciall for â—â—hiefe friend Pâ—â— 16. 28. and 17. 9. Mic. 7. 5. which sense is good in this place A 〈…〉 l may be the man here aimed at as the Chaldee nameth him who was one of Davids Princes and friends even his chiefe counsellor and became a traitor 2 Sam. 15. 12. 31. and 16. 23. my knowne acquaintance or my familiar whom I acquainted with my counsels purposes c. as Psal. 31. 12. Vers. 15. made sweet secret counsell that is sweetly communicated our secret affaires each to other or the mystory of god 〈…〉 whereof see Psal. 25. 14. These were fulfilled betweene David and Achâ—tophel Christ and Iudas the traitor with the 〈◊〉 or in the concourse company that is the multitude that runne together frequenting the publike assemblies And this was done with cutward haste and hurtling together and with 〈◊〉 minds wherefore the Greeke hereturneth it unanimitie or concord This word is after used for a company or concourse Psalm 64. 3. and hath the name of tumultuous running together Psal. 2. 1. Vers. 16. Let death seize oâ— Death shall seize exact his due as a creditor on his debtor The Chaldee expoundeth it Let sentence of
death make them guiltie upon them and on him as the Hebrew forme noteth that is on every of them to hell to the place and state of death Psal. 16. 10. as the conspirators with Korah went downe quicke into hell Numb 16. 30 33. in their dwelling place or in their â—â—journing place for this life is a pilgrimage where men are but guests in their inmost part or within them in the midst of them meaning their heart Vers. 18. and at noone These three times in the day they used to pray in Israel as David here practised and Daniel afterwards Dan. 6. 10. and at the sixt houre which was their â—oone tide Peter 〈◊〉 to prayer Act. 10. 9. Though the day was then divided into twelve houres Ioh. 11. 9. yet of old they had but these three times or houres meditate or pray see the note on verse 3. and Psal 77. 4. Vers. 19. from the battell against me from the 〈◊〉 sighâ— the conflict with me the Greeke saith from them that 〈◊〉 neere to me meaning his foes as Psal 27. 2. with many or in many were they with me This is doubtfull whether it be meant of foes or friends If of 〈◊〉 it may be resolved thus for with many with a great multitude they were fighters with me If of friends it may be understood of Gods Angels that in a great number were with him pitching campe for his aid Psal. 34. 8. as Elishah said many moe are with us than with them 2 Kings 6. 16 17. The Chaldee explaineth it for in many afflictions his word was for my helpe Vers. 20. even he that sitteth that is the eternall that abideth one and the same in counsell power c. no changes or alterations from evill to good and are not bettered Thus the Chaldee Paraphrast taketh it of sinners which change not their evillway It may also be meant no alterations of their good estate that is no adversities as Ioâ— 10. 17. Vers. 21. He sent forth his hand that is laid violent hands as Nehem. 13. 21. his peaceable friends or them that were at peace with him Vers. 22. drawne swords that is wounding deadly A like similitude Solomon useth Prov. 12. 18. There is that speaketh words like the prickings of a sword See also Psal. 57. 5. Vers. 23. thy carefull burden or thy gift that is whatsoever thou art carefull to have given thee in all thy wants and need or whatsoever â—e giveth thee to exercise thy faith patience by adversâ—â—ies The Greeke well turneth it thy care which phrase the Apostle useth 1 Pet. 5. 7. Cast all your care upon him c. The Chaldee saith Cast thy hope on the Lord. Compare also herewith Mat. 6. 25. Luke 12. 22. Psal. 37. 5. Sustaine thee or foster and nourish thee with food and all other necessaries The word though it be generall yet is often used for nourishing Gen. 45. 11. and 47. 12. 1 King 18. 4. So the Greeke also turneth it here not give that is not suffer as Psal. 16. 10. Vers. 24. pit of corruption the Chaldee expoundeth it the deepe Gehenna men of blouds c. that is bloudy men as Psalm 5. 7. not live halfe Hâ—br not halfen their daies that is not come to halfe the daies of their life but be cut off by untimely death So Job 15. 32. PSAL. LVI David praying to God in confidence of his word complaineth of his enemies 10 Heprofâ—sseth his confidence in Gods word and promiseth to praise him To the master of the musicke concerning the dumbe dove in faire places Michtam of David when the Philistims tooke him in Gath. BE gracious to mee O God for sory man would swallow me up all the day warring he oppresseth me Mine enviers would swallow mee up all the day for many doâ— warte with me O most high In the day I shall feare I will trust unto thee In God I will praise his word in God doe I trust I will not feare what flesh can doe unto mee All the day my words they grievously wrest against me all their thoughts be for evill They draw together they keep close themselves they doe observe my steps because they earnestly expect my soule For painfull iniquitie shall they escape safe in anger cast downe the peoples O God Thou hast counted my wandring put thou my teares in thy bottle are they not in thy register Then shall mine enemies turne backe in the day that I call this I know that God will be for mee In God I will praise the word in Iehovah I will praise the word In God doe I trust I will not feare what earthly man can doe unto me Thy vowes are upon me O God I will pay confessions unto thee For thou hast delivered my soule from death hast thou not also my feet from sliding for to walke on before God in the light of the living Annotations COncerning the dumbe dove or after the Hebrew phrase the dove of dumbnesse thus David speaketh of himselfe as of a dove subject to vexation among the â—avenous kites the Philistims which were farre disâ—oyned from Gods people in faith though neare in habitation as the Greeke translateth it the people farre off from the Saints Or Aelem interpreted dumbnesse may also be turned a Congregation as in Psalm 58. 2. and so the meaning is the dove of the Congregation of them that be farre of that is of the Philistims And thus the Chaldee expoundeth it To praise for the congregation which is like to a silent dove in the time when they are driven farre from their cities c. Michtam a Iewell or golden Psalme See Psalm 16. 1. tooke him in Gath David fleeing from Saul to Achish King of Gath and being there knowne changed his behaviour and fained him-selfe foolish and was so dismissed 1 Sam. 21. 10 c. whereupon he made the â—4 Psalme After that he fled againe to K. Achish and dwelt there with him he and his company 1 Sam. 27. 1 2 3 c. Vers. 2. would swallow me up or breatheth after me to take and devâ—ure me The word Shaaph is used for sooping in of drinke Iob 5. 5. also of the wind or breath Ier. 2 â—4 and 14. 6. and so for breathing after any thing to come thereto Ioh 7. 2. Eccles 1. 5. So after in Psal 57 4. and 119. 131. O most high O high God as the Chaldee explaineth it The Greeke saith from the height wee may also translate it in height that is highly proudly they warre against me But Marom Height is sometime Gods attribute as Mich. 6. 6. Psal. 92. 9. Vers. 4. In the day or what day that is whensoever I shall be afraid Vers. 5. what flesh can doe or question-wise what can flesh doe unto me by flesh meaning corrupt and weake man as is expressed vers 12. The like title is given to men in Psal. 78. â—9 Gen. 6. 3. Esay 40 6. Vers. 6. they grievously wrest they pairfully forme and frame my
Vers. 33. hastie terrour or a sudden plague as was threatned Levit. 26. 16. Vers. 36. flatteringly allured or deceived that is went about to deceive by perswading flattering words Vers. 37. firmely prepared aright setled ready and stable as is the heart of the godly Psal. 112. 7 and 57. 8. Vers. 38. mercifully covered made expiation and forgave So Psal. 65. 4. and 79. 9. corrupted that is destroyed utterly so Deut. 4. 31. multiplied to turne that is much and often turned away his anger Vers. 39. flesh that is weake and corrupt See Psal. 56. 5. a wind mans life is a vapour that appeareth for a little time and afterward vanisheth away I am 4. 14. Vers. 40. How oft ten times as the Lord said Numb 14. 22. this people tempted him and obeyed not his voice 1. At the red sea for feare of the Aegyptians Exod. 14. 11 12. 2. At Marah where they wanted drinke Exod. 15. 23 24. 3. In the wildernesse of Sin where they wanted meat Exod. 16. 2. 4. In keeping Manna till the morrow which God had forbidden Exod. 16. 20. 5. In going out for Manna on the Sabbath day Exod. 16. 27 28. 6. At Rephidim murmuring for lack of water Exod. 17. 1 2 3. 7. At Horeb where they make the golden calfe Exod. 32. 8. In Taberah murmuring for tediousnesse of their way Numb 11. 1. 9. At Kibroth hattaavah where they lusted for flesh Numb 11. 4. 10. In Paran where they refuse the land of Canaan being discouraged by their spies Num. 14. 1 2 c. And after this they sinned seven times as 1. In pressing to goe fight when God forbade them Num. 14. 44 45. 2. In the rebellion of Korah Dathan and Abiram Numb 16. 1 c. 3. In the murmuring for the death of Korah and his company Numb 16. 41 c. 4. At Meribah murmuring for lack of water Numb 20. 2 3 c. 5. For griefe of their way murmuring and loathing Manna Numb 21. 4 5 c. 6. At Shittim committing whoredome with the daughters of Moab 7. And in the same place coupling themselves to Baal-peor and eating the sacrifices of the dead Numb 25. 1 2 3 c. Vers. 41. returned and tempted that is efisoones againe and againe tempted contrary to the law Deut. 6. 16. limited prescribed limits bounds or markes as before vers 20. Vers. 44. to bloud The first of the ten plagues wherewith God smote the Aegyptians which had drowned his children in their rivers Exod. 7. 19. 20 21. and 1. 22. whereto agreeth the third viall of wrath powred out on Antichrists kingdom spiritually called Aegypt Rev. 16. 4. 6. and 11. 8. Vers. 45. a mixed swarme a mixture sundry sorts of flyes vermine or hurtfull beasts by the Greeke they were flyes by the Chaldee mixtures of wilde beasts It was the fourth plague of Aegypt See Exod. 8. 24. the frog that is frogs as afterward caterpillar locust for locusts c. The second plague of Aegypt Exod. 8. 6. figures of uncleane spirits which gather the Kings of the world to the battell of the great day of God Rev. 16. 13 14. corrupted that is marred and destroyed Vers. 46. their fruit all that growes out of the earth caterpillar a worme that consumeth and spoileth grasse fruits Ioel 1. 4. Locust or grashopper which have their name of their multitude for they flie many together Prov. 30. 27. Nahum 3. 15. Iudg. 6. 5. Locusts in those countries flie in the aire multitudes together and whersoever they fall they devoure every greene thing This was the eighth plague of Egypt wherby all herbs and fruits were consumed Exod. 10. 14 15. Figures of Antichrists ministers Rev. 9. 3 4 c. Vers. 47. blasting hailestone a word no where found but in this place The seventh plague of Aegypt was grievous haile mixed with fire that killed men beasts herbs and trees Exod. 9. 24 25. So in Revel 16. 21. baile of talent weight falleth on blasphemers Vers. 48. he shut up that is gave See Psal. 31. 6. so vers 50. lightnings or the flying fire-coles thunderbolts see this word Psal. 76. 4. The Greeke here turneth it fire Vers. 49. messengers or Angels of evils or as the Greeke saith evill Angels such indeed God useth to punish men by Job 1. 12 16 c. The Chaldee also translateth sent by the hand of them that doe evill But hereby may be meant Moses and Aaron whom the Lord sent to denounce these plagues before they came by their hand brought them on Egypt Exod. 7. 1 2 19. and 8. 1 2 5 16 21. and 9. 14 15 c. Vers. 50. He weighed to wit making his punishments proportionable to their sins and obstinacie for as men increase sinne so doth God judgement Levit. 26. 21 23 24 27 28. Wilde beast that is beasts which have their name of livelinesse as is noted Psal. 68. 11. therefore some turne it here life but the Greeke plainly saith cattell The fifth plague of Aegypt was the pest or murraine of all beasts and cattell Exod. 9. 3. Vers. 51. the first-borne the tenth and last plague was the death of all the firstlings of Aegypt in the night that Israel kept the Passeover and departed the land Exod. 12. 27 29 30. The first-borne usually ministred to God but God smote all such idolatrous ministers in Egypt and upon their gods also he did execution Numb 33. 4. but spared the first borne of Israel by the bloud of the Lamb and after chose the tribe of Levi to minister in their stead Num. 3. 40 41 45. and 8. 16 19. beginning of strengths or chiefest of painfull mights so the eldest childe is named Gen. 49. 3. Deut. 21. 17. Therefore were they to be given to the Lord. tents of Cham the dwellings of the Egyptians which were the posteritie of Cham the sonne of Noah Gen. 10. 6. See the Note on Psalme 68. 32. Vers. 52. his people passe forth the Israelites tooke their journies from Rameses Exod. 12. 37. See Psal. 77. 21. Vers. 54. border of his holinesse his holy border meaning the land of Canaan sanctified to be the possession of his people and limited in all the borders of it as Num. 34. 2 3 12. or border of his Sanctuary this mountaine that is mountainy countrey Canaan called a land of mountaines and valleyes Deut. 11. 11. So Exod. 15. 17. Or in speciall he may meane mount Sion whereof after in verse 68. Vers. 55. the Heathens the seven mighty Nations of Canaan where Ioshua and Israel killed one and thirtie kings Deut. 7. 1. Iosh. 12. 7 24. made them fall in the line that is made their countrey fall out by line and measure to be the inheritance of Israel Iosh. 15 and 16 and 17 chapters tribes the posteritie of the 12 sonnes of Israel called tribes after the Romane name where at first the whole multitude was divided into three parts called thereof tribes but the Hebrew name signifieth Staves or roddes as growing