inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
anguish of his soule besought his brethren for favour but they would not heare him Genes 42. 21. Vers. 24. no water into such a dungeon was Ieremie put Ier. 38. 6. and out of such a pit in figure God delivereth his people as Zacharie 9. 11. I have sent forth thy prisoners out of the pit wherein is no water Vers. 25. eate bread so doe the wicked eating Gods people Psal. 14. 4. This sheweth they wanted remorse or sought at least to put it away with banqueting as eating of bread sometime signifieth Exod. 18. 12. See also Gen. 25. 34. way-faring-company of Ism. the Greeke translateth wayfaring Ismaelites and the Chaldee calleth them a troupe of Arabians After in verse 28. they are called Madianites and in verse 36. Medanites so they were a mixt people dwelling in that country called therefore by the Chaldee Arabians which signifieth Mixed people see Gen. 10. 7. Gilead which was a place of merchandise as appeareth also in Ier. 8. 22. and 22. 6. and 46. 11. spicerie in Hebrew Necoth which is thought to be a certaine fruit of some waxe baum or rosin as the Greeke translateth it a thing good to heale wounds Ier. 8. 22. and 46. 11. and 51. 8. myrrh or Ladanum which is a sat moisture on the herb Ladum or the fruit of the Lot tree according to the Hebrew name Lot So Gen. 43. 11. Or according to the Greeke Stacte commonly called Storax liquida which is made of the fatte of new myrrh as Dioscorides saith in b. 1. c. 62. V. 26. conceale or cover hide his blood Iob 16. 18. Vers. 27. hearkened or heard and so consented and obeyed Vers. 28. Midianites children of Midian Abrahams sonne by Keturah Genes 25. 2. who dwelt in the Ismaelites country which also were Abrahams children by Hagar Gen. 16. 15. therefore they are here called by both names So in Iudg. 8. 22. 24. 26. It may also bee translated thus And the men the Midianite merchants passed by shekels or shillings this word the Chaldee expresseth which wanteth in the Hebrew What a shekel was see noted on Genes 20. 16. Christs price was a little more whom Iudas Iscariot sold for 30. shekels Mat. 27. 3. yet that was but the price of a slaves life Exod. 21. 32. here Ioseph is by the counsell of his brother Iudas the Patriarch sold for a slave Psal. 105. 17. for twenty shekels After by the law mens persons of Iosephs age were in case of vowes valued at twenty shekels Levit 27 5. but those were shekels of the sanctuary double the value of common shekels The Hebrew Doctors referre unto this that threatning against Israel because they sold the just one for silver and the poore for a paire of shooes Amos 2. 6. and they feigne that of the 20. shekels every of the tenne Patriarchs had two shekels to buy shooes for their feet Pirkei R. Eliez ch 38. Vers. 29. rent his clothes a signe of sorrow and renting of the hart with griefe Ioel 2. 13. So Iakob did v. 34 others Iob 2. 12. Gen. 44. 13. Num. 14. 6 Vers. 30. is not to weet alive so hee thought and so the phrase signifieth Ier. 31. 15. for he supposed his brethren had killed him as verse 20. Vers. 31. a kid or goat-bucke By this pollicie Iakob should suppose his sonne was dead and and make no further inquirie after him Vers. 33. is torne is torne or tearing is torne that is surely torne the Chaldee saith killed This is added to all Iakobs former sorrowes and one of the most grievous for which he admitted no comfort verse 35. Isaak also was yet alive and a partaker of his son Iakobs griefe See the notes on Gen. 35. 29. Vers. 34. sackcloth another signe of sorrow with which they sometime added earth or ashes upon their heads 2. Sam. 3. 31. 1 King 21. 27. Nehem. 9. 1. Est. 4. 1. Vers. 35. all his sonnes the evill doers counterfeit sorrow and conceale their cruell fact Reuben himselfe also keepeth counsell The Rabbines say they had bound themselves by a curse not to bewray it R. Eiezer per. 38. to hell or to the grave the word meaneth not the grave digged or made with hands named in Hebrew Keber but the common place or state of death here called in Hebrew Sheol which hath the signification of craving or requiring because it is one of the foure things that are never satisfied Prov. 30. 15. 16. The Greeke and new Testament usually translate it Hades or Haides which word is by change of letters formed of the Hebrew Adam and Adamah the earth unto which for sinne God hath condemned Adam and all his race to returne Gen. 3. 19. For so in the first booke of the ancient Greeke oracles of Sibylla it is said they call it Haden for that Adam first went thither when he tasted death As Abram is in Greek Habram Gen. 12. 1. and Habraam Luk. 3. 34. and Mizraim in Greeke is Misrain Gen. 10. 6. Hemam is Haiman Gen. 36. 22. so of Adam they formed Haiden and after the Greeke termination Haides or Hades such changes of letters are usuall The Chaldee paraphrase when it keepeth not the Hebrew word most commonly translateth it the house of the grave or place of buriall Our English commeth from the old Saxon or German word Helle in which tongues originally Hel signifieth High and Deepe Leh is low and so it meaneth a low or deepe place and agreeth with the Hebrew Sheol which is said to be Low and Deepe Deut. 32. 22. Iob 11. 8. And as death is appointed for all men so is this Sheol Psal 89. 49. Eccles. 9. 10. as death is sometime desired of the godly so Iob desired to be hid in Sheol Iob 14. 13. By this Hell therefore in Scripture is not meant the place of the damned onely but of all that goe out of this world as Sibylla in the fore-named place saith all earthly men are said to goe into the houses of Haides And as for the wicked they have a prison 1 Pet. 3. 19. and place of torments in hell Luk. 16. 23. which the Scripture calleth everlasting fire Mat. 25. 41. and by another Hebrew name Gehenna whereof see Mat. 5. 22. the Greekes called that place Tartaros Homer Iliad 8. unto which word the Apostle hath reference in 2 Pet. 2. 4. Tartarosas He cast them downe to Hell or into Tartarus So on the contrary Heaven is not onely the place of the Angels and holy men but generally all above us as the aire sphears c. where the fowles flye and the sunne and stars runne their courses as is shewed on Gen 1. 7. And the place of joyes in heaven is called the garden of Eden or Paradise Luk. 23. 43. to which the heathens alluded by the garden of Alcinous Homer Odyss 7. Iakob therefore by going downe to hell meaneth a departing out of this life into the common place and state of death whither all must goe So after in
was waterlesse Deut. 8. 15. it was called also mount Sinai Act. 7. 30. Exod. 19. 1. 18. of the Bramble-bushes there growing or of this vision there appearing Vers. 2. Angell This was Christ who in vers 6. calleth himselfe the God of Abraham named an Angell as before in Gen. 48. 16. therefore Moses blessing Israel mentioneth the good will of this dweller in the bush Deut. 33. 16. where the Chaldee paraphrast addeth him whose habitation is in heaven meaning God And other Rabbines acknowledged as much R. Menachem upon Exod. 3. saith his Angell in the opinion of some of our Rabbines was Michael and therefore hee saith the Angell of the Lord and saith not the Angell of God signifying the condition of mercies See also the notes on Gen. 32. 24. where Michael is shewed to bee Christ. Againe R. Menachem there alledgeth this Angell is that Angell the Redeemer which said to Iakob I am the God of Bethel this is he of whom it is said and the Angell of his presence saved them Gen. 48. 16. and 31. 11. 13. Esa. 63. 9. bramble-bush In Hebrew Seneh whereupon the mount and wildernesse is called Sinai of the store of brambles that grew there or of this bush and vision So in Pirkei R. Eliezer c. 41. it is said from the beginning of the world this mount was called Horeb and when God appeared unto Moses out of the midst of the bramble-bush of the name of the bramble Seneh it was called Sinai consumed Hebr. eaten up in Greeke burnt up fire is usually said to eat that is to consume Lev. 6. 10. The flame is said to burne up the mountaines trees c. Psal. 83. 15. Ioel 1. 19. and is therefore used to signifie great afflictions from the hand of God Esa. 30. 30. Lam. 2. 3. But here God who is called a consuming fire Deut. 4. 24. consumeth not the bush a figure of the Church of Israel afflicted in Egypt but dwelleth with good will therein as Moses mentioneth the good will of him that dwelt in the bush Deut 33. 16. And so hath promised to Israel when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Esa. 43. 2. This God himself openeth to Moses in vers 7. 8. and it agreeth with that vision shewed to Abraham in Gen. 15. 13. 17. And the Hebrew Doctors so understood this vision saying God dwelt in the bramble-bush and the bramble-bush was affliction anguish al thorns and briars And why dwelt hee in the midst of affliction and anguish but because he saw Israel in great affliction he also dwelt with them in the midst of affliction to confirme that which is said in Esa. 63. 9. In all their affliction it was afflicted Pirkei R. Eliezer c. 40. Verse 3. great sight or vision whereat Moses wondred and drew neere to consider it Act. 7. 34. not burnt the Ierusalemy Thargum addeth is greene and not burnt Vers. 4. unto him and what God said unto him the same he hath spoken to us as our Lord himselfe explaineth it Have ye not read that which was spoken unto you by God Mat. 22. 31. 32. And although God spake thus to Moses yet hee writing these things for the Church it is said that Moses shewed them and he called the Lord the God of Abraham Luke 20. 37. Vers. 5. thy shooes the putting off of shooes was used for a signe of giving up ones right unto another Deut. 25. 9. Ruth 4. 7. also for a signe of mourning and humiliation Ezek. 24. 17. 23. 2 Sam. 15. 30. Esa. 20. 2â—4 and consequently of sanctification before God putting off uncleannesse as the change and washing of other garments also signified Gen. 35. 2. Ex. 19. 10. Eccles. 4. 17. Psal. 119. 101. Ephes. 6. 15. All which may be implied in this precept that Moses in all humility and holinesse should now resigne up him-selfe unto God and service of him The like was commanded Iosua Ios. 5. 15. By Stephens relation GOD had manifested himselfe by the words following in the next verse before he commanded this thing see Act. 7. 32. 33. From this precept unto Moses the Iewes gathered a generall rule that whosoever standeth in the holy place must put off his shooes Pirkei R. Eliezer c. 40. So from that precept in Lev. 19. 30. yee shall reverence my sanctuary they conclude that this belongeth to the reverence of it that no man come in there with his shooes on his feet Maimony in Beith habchirah or Temple c. 7. S. 1. 2 is holy ground Hebr. it is ground of holinesse sanctified by the presence and apparition of God who maketh the heavens earth and places where his glory is revealed to be holy and reverently to respected of his people Psal. 20. 7. and 48. 2. Ios. 5. 15. Gen. 28. 16. 17. 2 Chron. 8. 11. So the mount whereon Christ was transfigured is called the holy mount 2 Pet. 1. 18. Therefore death was threatned to all that came into the holy place of the tabernacle where God appeared except such and so sanctified as the law did appoint Lev. 16. 2. 3. c. Vers. 6. I am The word am is added by the Holy Ghost in Matth. 22. 32. though for brevity sake it is omitted here in the Hebrew and also in the Greeke Mark 11. 26. and often thorowout the Scriptures thy father the Holy Ghost expoundeth this thy fathers Act. 7. 32. and the words following confirme it See Gen. 3. 2. God of Abraham to whom the land of Canaan was first promised Gen. 12. 1. 7. the affliction of his seed in Egypt prophesied and the deliverance from the same now to be performed Gen. 15. 13. 16. Exod 3. 8. And because God is not the God of the dead but of the living our Saviour from this speech proveth that Abraham and others dead to the world yet lived unto God and their bodies should bee raised againe from the dead Matth. 22. 31. 32. Luk. 20. 37. 38. hid in Greeke turned away this hiding was in conscience of his owne infirmity and of Gods majestie so that Moses trembled and durst not behold Act. 7. 32. Elias covered his face with his mantle 1 King 19. 13. and the Seraphims covered theirs with their wings Esa. 6. 2. See also Iob 13. 20. Luk. 5. 8. Esa. 6. 5. to looke so the Greeke also translateth it referring it to the last word feared It may also be Englished from looking or that he might not looke referring it to the former he hid his face For God the Chaldee translateth the glory of the Lord. Vers. 7. seeing I have seene that is I have surely seene the like phrase is in Gen. 2. 17. Gods seeing and hearing implied a mercifull regard and pittying of their miserie Psal. 106. 44. 45. Gen. 29. 32. therefore the people when they understood this gave thanks to God Exod. 4. 31. Some of the Hebrewes as the Zohar upon this place expounded it thus Seeing for
sacrificers went up unto it and downe from it 2 Chron. 4. 1. Levit. 9. 22. nakednesse that is uncomely parts or shame as the Greeke translateth it which as honesty would have covered from the eyes of man Gen. 9. 22. 23. so religion teacheth us to cover in the presence of God And this rule extendeth to the comely covering of all parts of our body 1 Cor. 11. 4. 5. 13. especially to hide our spirituall shame and nakednesse Revel 16. 15. Wherefore God appointed linnen breeches to cover the nakednesse of the Priests Exod. 28. 42. 43. covereth of his grace the nakednesse of all his people Ezek. 16. 8. Rev. 3. 18. CHAP. XXI 2. Iudiciall lewes for men servants 5 For the servant whose eare is bored 7 For women servants 1â— For man 〈…〉 ter 16 For stealers of men 17 For cursers of parents 18 For smiters 22 For hurting a womâ—n with child 26 For maiâ—ing a servant 28 For an oxe that goreth 33 For him that is an occasion of harme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND these are the Iudgments which thou shalt set before them When thou shalt buy an Hebrew servant six y 〈…〉 hee shall serve and in the seventh hee shall goe out free for nothing If hee came in with his body hee shall goe out with his body if hee were the husband of a wife then his wife shall goe out with him If his master have given him a wife and shee have borne him sonnes or daughters the wife and her children shall bee her masters and he shall goe out with his body And if the servant saying shall say I love my master my wife and my sonnes I will not go out free Then his master shall bring him unto the gods hee shall also bring him unto the doore or unto the doore post and his master shall bore his eare through with an aule and hee shall serve him for ever And when a man shall sel his daughter for a maid servant she shall not goe out as the servants goe out If she be evill in the eyes of her master that * or hath betrothed her to himselfe he doe not betroth het then shall he let her be redeemed to a strange people hee shall not have power to sell her for that h 〈…〉 hath unfaithfully transgressed against he 〈…〉 And if he shal betroth her to his son he shal 〈…〉 doe unto her after the rightfull manner of daughters If he take him another wife her food her raiment her mariage dutie shall he not w th draw And if he do not these three unto her then shall shee goe out freely without money He that smiteth a man he die shall be put to die the death And if he hat 〈…〉 not lien in wait but God hath occasionally delivered him into his hand then I will appoint thee a place whither he shal flee And when a man shall come presumptuously upon his neighbour to slay him with guile from my altar shalt thou take him to die And hee that smiteth his father or his mother shall be put to die the death And heâ— that stealeth a man and selleth him or he be found in his hand shall bee put to die the death And hee that curseth his father or his mother shall be put to dye the death And when men contend and a man smite his neighbour with stone or with fist and hee die not but falleth on bed If he rise againe and walke abroad upon his staffe then the smiter shal be innocent onely hee shall give his sitting still and healing he shal heale him And when a man smite his man-servant or his woman servant with a rod and hee dye under his hand avenging hee shall bee avenged But if he continue a day or two dayes he shall not be avenged for he is his money And when men striue and strike a woman with childe and her births depart from her and there be no mischiefe punishing he shal be punished according as the womans husband will lay upon him and he shall give by tâ—â— judges And if mischiefe be then shalt thou give soule for soule Eie for eye tooth for tooth hand for hand foot for foot Burning for burning wound for wound stripe for stripe And when a man shall smite the eye of his man-servant or the eye of his woman-servant and corrupt it he shall send him away free for his eye And if hee shall smite out the tooth of his man-servant or the tooth of his woman-servant hee shall send him away free for his tooth And when an oxe shall push a man or a woman that he die the oxe shall be stoned with stones and his flesh shall not be eaten and the owner of the oxe shall be innocent And if the oxe were a pusher in times past and it hath beene testified to his owner and hee hath not kept him in but that he hath killed a man or a woman the oxe shall bee stoned and his owner also shall be killed If a ransome be laid upon him then he shall give the redemption of his soule according to all which shall be laid upon him Whether hee have pushed a sonne or pushed a daughter according to this judgment shall it be done unto him If the oxe have pushed a man-servant or a woman-servant he shall give unto his master thirtie shekels of silver and the oxe shall be stoned And when a man shall open a pit or when a man shall digge a pit and not cover it and an oxe or an asse fall there The owner of the pit shall pay hee shall render money to the owner of it and the dead beast shall be his And when a mans oxe shall strike his neighbours oxe that hee die then they shall sell the living oxe and divide the money of it and the dead also they shall divide Or if it be knowne that the oxe was a pusher in time past and his owner hath not kept him in paying he shall pay oxe for oxe and the dead shall be his owne Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 18. Section of the Law called Mishpatim that is Iudgments See Genes 6. 9. THE Iudgments the Iudiciall lawes annexed to the Law or ten Commandements fore-given Ex. 20. for punishment of transgressors as the ordinances about Gods worship and sacrifices are commonly called statutes or decrees Exod. 12. 24. 43. and 27. 21. and 29. 9. Lev. 3. 17. and 6. 18. 22. The Greeke here and often tran lateth them Dicaiomata Iust judgements and so the Holy Ghost useth the word in Revel 15. 4. The statutes and judgements are often distinctly mentioned Deut. 4. 1. 5. 45. and 5. 1. and 12. 1. and sometime the Law or Commandements annexed with them Deut. 6. 1. and 26. 17. Mal. 4. 4. And these Iudicials were propounded by Moses not by expresse voice of God unto the people as were those ten Words in Exod. 20. before them that is the Israelites and in speciall the Magistrates
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
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
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
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
signified that he should with sundry other things worthy to bee observed in the briefe Historie of these tenne Fathers Vers. 21. Mathusala so in Luke 3. 37. in Hebrew Methushelach which is by interpretation He dyeth and the emission or dart meaning the flood commeth Enoch being a Prophet foretold in his sonnes name of the flood to come in the yeere that Mathusala dyed as came to passe Compare Iude vers 14. 15. Vers. 22. walked with God that is led his life and administred before God holily justly and faithfully and so pleasing to God as Gen. 6. 9. Wherefore the Apostle following the Greeke version saith he pleased God which without faith it is unpossible to doe Heb. 11. 5. 6. The Chaldee translateth he walked in the feare of the Lord and the lerusalemy Thargum saith he served or laboured in the truth before the Lord. And by comparing the like speech unto Eli 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet Iude 14. And Noe who also walked with God Gen. 6. 9. was a Preacher of justice 2 Pet. 2. 5. Of Eli it is spoken touching the Priesthood 1 Sam. 2. 30. 35. and of David in the Kingdome Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ. Vers. 24. he was not to weet not found as the Apostle according to the Greeke saith Heb. 11. 5. and the Chaldee addeth he appeared not and yet the Lord killed him not The like speech is also used of them that are taken away by death Ier. 31. 15. which the Evangelist alledging addeth the word are or were that wanted in the Hebrew as in this place it is wanting also God tooke him that is translated him saith the Apostle that he should not see death Heb. 11. 5. where the Arabicke version addeth he was translated into Paradise meaning the heavenly Paradise mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven 2 King 2. and the Hebrew Doctors say that Enoch was taken up in a whilewind as Elias was and that he was disarayed of the foundation corporall and clothed with the foundation spirituall Also that God shewed him all the high treasures and shewed him the tree of life in the midst of the garden c. R. Menachem on Gen 5. and the Zohar on the same By this translating of Enoch God assured all the faithfull of their resurrection and eternall life therefore they after applyed the like worke of God to themselves after death as in Psal. 49. 16. And the Apostle teacheth we shall all be changed and shall have spirituall bodies and a building of God an house not made with hand eternall in the heavens with which house we desire to be clothed-upon c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith Enoch translated was an example of repentance to all generations Ecclesiasticus 44. 16. Vers. 25. Lamech Hebr. Lemec Vers. 29. Noe so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach which signifieth rest which proceedeth from comfort as the words following shew his name having affinity with Nachum comfort us from our worke that is comfort us with rest from our worke as the Greeke translateth he shall give us rest from our workes This prophesie his father uttered of him as hee that should be a figure of Christ in his building the Arke and offering of sacrifice whereby God smelled a savour of rest and said hee would not curse the ground any more for mans sake Gen. 8. 21. Of wee may reade it comfort us concerning our worke c. from the earth understand againe which commeth from the earth for the earth being cursed bare not fruits without great labour and sorrow Gen. 3. 17. 18. hath cursed Hebr. hath cursed it but this phrase our Tongue useth not for it I therefore say before the or that which And the Hebrew text sometime omits it as superfluous 2 Chron. 28. 3. with 2 King 16. 3. Vers. 32. 500. yeares old Hebr. sonne of 500. yeeres that is going in his 500. yeere An usuall speech in the Hebrew Scripture of mens age or of beasts Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly as appeareth 2 Chron. 22. 2. compared with 2 King 8. 26. where Ahaziah is sonne of 22. yeeres for his owne life but sonne of 42. yeeres for the state of his kingdome And by being old or sonne of 500. yeere is not meant that yeere full ended but while hee was living in that yeere As appeareth by Gen. 7. 6. where Noe is 600 yere old which in v. 11. is explained to be In the yeare of the 600. yeere of his life Accordingly must we understand the ages of men and beasts spoken of in Scripture as when a Levite entred upon his Ministery being a sonne of 30. yeeres Num. 4. 3. it is meant going in the 30. yere of his life Therefore Christ fulfilling that and all other figures entred upon his Ministery when he began to be of 30. yeeres as is expressed Luk. 3. 23. And for the sacrifices in the Law which were to be of any yeerling beast after the Hebrew phrase sonne of a yeere Exod. 12. 5. the Iewes have left recorded that it must be strictly within the first yere of the life and if it bee but an houre older then a yeere it is not allowable for an oblation to God Maimony 8. book in Magnaseh Korbanoth chap. 1. S. 13. Noe begat that is began to beget for all his three sonnes were not borne in a yeere but Shem was borne two yeeres after when his father was 502 yeers old as may bee gathered by Gen. 11. 10. where two yeeres after the flood hee was but an hundred yeeres old and then was Noe his father 602. by Gen. 7. 6. See the like of Thara Gen. 11. 26. Sem Cham and Iapheth sounded in Hebrew Shem Cham and Iepheth of which Iapheth was the eldest Sem the next and C ham the youngest as is evident both by the former note of Sems age and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren Gen. 9. 26. 27 therefore he is first named The like is in the history of Abram and his brethren Gen. 11. 26. So Iaakob is named before Esau his elder Gen. 28. 5. and Ephraim before Manasses Gen. 48. 20. CHAPT VI. 1 The sonnes of God marry with the daughters of men 4 so Giants are bred 5 wickednesse increaseth 6 God repenteth that he made Man 7 and will destroy them 8 Noe findeth grace 13 and is forewarned of the Flood 14 The Arke with matter and forme thereof is commanded to bee made 18 for the saving of Noes house 19 and some of all living things 21 with provision of food 22 Noe doth all that God commanded
shall hee bee to his brethren And he sayd Blessed be Iehovah the God of Sem and Canaan shall be a servant to them God perswade Iapheth that hee may dwell in the tents of Sem and Canaan shall be a servant to them And Noe lived after the Flood three hundred yeeres and fifty yeeres And all the dayes of Noe were nine hundred yeeres and fifty yeeres and hee dyed Annotations BE fruitfull the blessing first given to Adam Gen. 1. 28. is here renewed in the same words and the Greeke hereto addeth and exercise dominion or sub due it which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following Vers. 2. shall be upon every beast or be it upon them This is that soverainty which Adam had over the creatures before his fall though not after the same manner for then the creatures were subject of their owne accord now of feare and by constraint And although many beasts rebel against men and destroy them especially for some great sinnes Lev. 26. 22. 1 King 13. 24. 2 King 2. 24. yet as the Apostle saith every nature of wild beasts and of birds and of creeping things and things in the Sea is tamed and hath beene tamed of the nature of man Iam. 3. 7. Vers. 3. moving or creeping thing that is living that is as the Greeke in the former verse translateth moving things which live whereby things that dye alone or are not lawfully killed seeme unto some to bee excepted as after in the Law such are plainly forbidden to be eaten Lev. 22. 8. Exod. 22. 31. So the law touching uncleane beasts fowles fishes c. mentioned in Lev. 11. seemeth not to be given as yet And this was the ancient Rabbines judgement as in Breshith rabba they say What is that which Psal. 145. 7. teacheth us saying The Lord looseth the bound All beasts which have beene forbidden as uncleane in this world God will clense and licence them in the world to come of the Messias Even as to the sonnes of Noe at the first they were cleane as it is written Gen. 9. 3. every moving thing that is living to you shall bee for meat as the greene herbe c. As the herbe is permitted unto all so all beasts shall be permitted unto all as the greene herbe given before for meat to man and beast Gen. 1. 29. 30. Vers. 4. with the soule or in the soule that is the life for so the soule often signifieth Iob 2. 6. Ioh. 10. 15. 17. the blood this declareth what the former meant in the soule that is the blood a reason whereof is shewed in the law Lev. 17. 11. for the soule or life of the flesh is in the blood and in vers 14. the soule of all slesh is the blood thereof So this law against eating flesh with the life or blood seemeth to be against cruelty not to eate any part while the creature is alive or the flesh not orderly mortified and clensed of the blood 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm Also the Hebrew Doctors make this the seventh commandement given to the sons of Noe which all Nations were bound to keepe as there had bin sixe from Adams time Which they reckon thus The first against idolatry worship of starres images c. The second against blaspheming the name of God The third against shedding of blood The fourth against unjust carnall copulations whereof they make sixe sorts 1. with a mans own mother 2. or with his fathers wife 3. or with his neighbours wife 4. or with his sister by the mothers side 5. or with mankind 6. or with beasts Five of which they gather to bee forbidden by Gen. 2. 24. the other by Abrahams speech Gen. 20. 12. The fift precept was against rapine or robbery The sixt to have judgement or punishment for malefactors And unto Noe was added the seventh this here mentioned which they understād to forbid the eating of any mēber or of the flesh of a beast taken from it alive Whosoever in the world transgressed any of these seven commandements wilfully the Iewes held he was to be killed with the sword as sheweth Maimony in Misneh treat of Kings chap. 9. But the Heathens that would yeeld to obey these seven precepts though they received not circumcision nor observed the other ordinances given afterward to Israel they were suffered to dwell as strangers among the Israelites and to so journe in their land as is shewed after upon Exod. 12. 45. and Lev. 22. 10. Vers. 5. And surely your blood This the Greeke translateth For even your blood so making it a cause and reason of the former prohibition of your soules that is your life blood whereby your persons are kept alive Or of your soules that is of your selves meaning that whoso killeth himselfe God will require his blood at his owne hands and judge him as a murderer So the Iewes expound these words Maimony in Misn. tom 4. treat of Murder chap. 2. S. 3. require or seeke out and consequently punish as Gen. 42. 22. Hereupon God is called the requirer or seeker out of bloods Psalm 9. 13. and so the punisher For where Moses saith in Deut. 18. 19. I will require it of him Peter expoundeth it he shall be destroyed from among the people Act. 3. 23. every beast So God ordained in the law that the beast which killed a man should be put to death Exod. 21. 28. But the Iewes apply this against such men as procure their neighbours death by any wilde beast Maimony in the foresaid place of every mans brother this the Chaldee translateth of the man that shall shed his brothers blood By brother is meant any other man as the next verse sheweth for God made all man-kind of one blood Act. 17. 26. The Iew Doctors understand this of such as lend or hire another man to kill their neighbour Maimony ibidem Vers. 6. He that sheddeth c. meaning wilfully for he that killed his neighbour unawares his life was provided for by the law in Num. 35. 11. by man shall his blood be shed that is by the Magistrate whose power is here stablished for killing all wilfull murderers as the Chaldee expresseth it saying with witnesses by sentence of the Iudges shall his blood be shed This was one of the seven commandements given to the sonnes of Noe forementioned And this accordeth with the law Num. 35. 29. 30. but private men may not use the sword Mat. 26. 52 Rom. 73. 4. image of God and so the injury is not onely to man but to God him-selfe The image of God in men is defaced by sin but not wholly and mans nature having a soule spirituall vnderstanding immortall c. still remaineth wherein part of Gods image is yet to bee seene in man So the Apostle useth a like reason against the cursing of men Iam. 3. 9. And the law after commandeth that no satisfaction should bee taken for the life
to time and afterwards they circumcise him By which words is meant if he have an ague or like sicknesse but if hee have sore eyes or the like they circumcise him so soone as they are whole If a child be found on the 8 day to be very pale coloured they circumcise him not till the blood come againe into his countenance like the countenance of children that are in health Likewise if hee be very red they circumcise him not till his blood be sunk down into him and his countenance come againe like other children for this is a sicknesse and men must be admonished well of these things If a woman circumcise her first sonne and he die through fervency of the circumcision which decayed his strength Also she circumciseth her second child and he dye through the fervency of the circumcision whether shee have this child by her first husband or by a second loe her third child shall not bee circumcised in the time thereof but they defer it till he wexe great and his strength be made firme They circumcise none but children that are without sicknesse for perill of life putteth away all And it is possible to circumcise after the time but unpossible to restore the life of any one of Israel for ever Maimony treat of Circumcis ch 1. S. 16. 17. 18. your flesh that is the secret part or member of generation for so the word flesh here and in other places in speciall meaneth Ezek. 16. 26. and 23. 20. Lev. 15. 2. God set not the signe of his covenant on the lips eares or other parts of man which yet the Scripture calleth also uncircumcised Exod. 6. 30. Ier. 6. 10. but on the privy member to teach the regeneration of nature even of the whole man who is borne in sin Psal. 51. 7. and the derivation of his covenant to the seed of the faithful who are thereby holy Ezr. 9. 2. 1 Cor. 7. 14. and to signifie that the true circumcision is inward and secret Rom. 2. 28. 29. This which in the eyes of man seemeth a thing unprofitable foolish and ignominious doth God chuse to make a signe of the covenant of his grace in Christ who is also himselfe a scandall and foolishnesse to the world but the foolishnesse of God is wiser then the wisedome of men 1 Cor. 1. 23. 25. And that member of the body which man thought to be lesse honourable on it God put on more abundant honour as 1 Cor. 12. 23. that it should beare the marke of the heavenly covenant Vers. 14. that soule that is as the Chaldee expoundeth it that man see Gen. 12. 5. cut off The Greeke and Chaldee translate it destroyed and consumed This word is used before in Gen. 9. 11. and after often in the law Exod. 12. 15. 19. and 31. 14. Lev. 7. 20. 21. 25. 27 c. It is sometime spoken of God cutting off men by death for their sinnes Lev. 17. 10. and 20. 3. 5. 6. and so the Hebrewes understand it here and in all other like places that for willing transgression in secret God will cut them off by untimely death and if there be witnesses of it the Magistrate is to punish or kill them but for ignorant transgression they were to bring the appointed sacrifices Vnder this also eternall damnation is implyed Maimony in treat of Repentance chap. 8. S. 1. speaking of eternall death saith And this is the Cutting off written of in the Law as it is said in Num. 15. 31. that soule shall bee cut-off he shall be cut off Which we have heard expounded thus cut off in this world and cut off in the world to come Of this sanction here they say If the father or master doe transgresse and circumcise not they break a commandement but are not guilty of cutting-off for cutting-off belongs but to the uncircumcised person him-selfe Maimony treat of Circumcis c. 1. S. 1. Howbeit Moses the father had almost beene killed for not circumcising his sonne Exod. 4. 24. c. broken or made frustrate broken downe this word is opposed to the former stablishing or making firm in vers 7. The Hebrewes have a canon who so breaketh the covenant of Abraham our father and leaveth his superfluous-foreskin or gathereth it over again although he have in him the law and good workes hee hath no portion in the world to come Maimony treat of Circumcis chap. 3. S. 8. Which rule is true according to the Apostles interpretation applying circumcision to the heart spirit and faith in Christ Rom. 2. 29. and 4. 11. Col. 2. 11. Vers. 15. Sarah in Greeke Sarrha The letter j changed into h signified the multiplication of her children as before in Abrams name vers 5. And the Greeke having no h at the end of words doubleth therefore the letter r with an aspiration Sarrha and so the Apostles also write it Rom. 9. 9. 1 Pet. 3. 6. Sarai the Chaldean name is made Hebrew Sarah which is by interpretation a Princesse The Apostle calleth her a Freewoman and maketh her a figure of the new Testament and heavenly Ierusalem Gal. 4. 22. 24. 26. and the example of Abraham and Sarah thus called blessed and increased is set forth for their children the Church to consider and comfort themselves withall Esay 51. 1. 2. 3. Vers. 16. shall be to nations that is shall become nations and bee a mother of them both in the flesh and in the Lord. For all godly women are called her children 1 Pet. 3. 6. and Ierusalem her answerable type is the mother of us all Galat. 4. 26. Psal. 87. 5. 6. Vers. 17. laughed that is as the Chaldee translateth it rejoyced and so the word after importeth Gen. 21. 6. though sometime it implyeth also a doubting as in Gen. 18. 12. 13. but the praise of Abrahams faith who was not weake nor staggering but gave glory to God Rom. 4. 19. 20. seemeth to free him from this imputation Thargum Ierusalemy expoundeth it he marvelled Of this word laughed in Hebrew jsaak the child promised was called Isaak in whom Abraham saw the day of Christ and rejoyced old Hebr. sonne of 100 yeeres that is going in his hundred yeere So Sarah was daughter of ninety yeeres See Gen. 5. 32. At these yeeres both their bodies were now dead unapt for generation Rom. 4. 19. Heb. 11. 12. Vers. 19. shall beare or beareth speaking as of a thing present for God calleth the things which bee not as though they were Rom. 4. 17. Isaak Heb. Iitschak the same word used before in vers 17. and signifieth laughing or joy for besides his father and mother all that heare have occasion to laugh and rejoice for his birth Gen. 21. 6. in whom both Christ the joy of the whole earth was represented and all the children of promise Iohn 8. 56. Rom. 9. 7. 8. Gal. 4. 28. seed the Greeke version addeth to be a God to him and to his seed as before in verse 7. Vers. 20. heard the Chaldee
Gen. 10. 23. and againe Vz of Seir in Edoms country Gen. 36. 28. Buz in Greeke Baux of him came that learned yong man Elihu Iob 32. 2. Buz dwelt by his elder brother Vz in Arabia Ier. 25. 20. 23. 24. Kimuel in Greeke Kamouel of Aram the Greeke saith of the Syrians There was an Aram before of Sem Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria and Syrians as Mizraim is Aegypt and Cush Ethiopia Vers. 22. Kesed or Cesed in Greeke Chazad Chazo in Greeke Nazais Pildash in Greek Phaldese Iidlaph in Greeke Iledaph Vers. 23. Bethuel in Greeke Bathouel of whom see after Gen. 24. 15. Rebekah or Rebekka in Hebrew Ribkah she became wife to Isaak Abrahams sonne Gen. 24. 15. 67. And for that cause chiefly is this genealogy here set downe Vers. 24. his concubine to weet Nachors concubine The Hebrew Pilegesh whereof the Greeke Pallakis and Latine Pellex is borrowed which we call a Concubine signifieth an halfe wife or a divided and secondary wife which was a wife for the bed and thereby differing from an whore but not for honour and government of the family as King Solomons wives were Princesses but his concubines not so 1 King 11. 3. neither had their children ordinarily any right of inheritance but had gifts of their father as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham yea and Keturah his second wife is called a concubine Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob Gen. 35. 22. And many other men of note had also concubines as Caleb 1 Chron. 2. 46. 48. Manasses 1 Chron. 7. 14. Gedeon Iudg. 8. 31. David 2 Sam. 5. 13. Solomon 1 King 11. 3. Roboam 2 Chron. 11. 21. and among the heathens as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say wives were taken in Israel by bils of Dowry and solemne espousals but concubines without either of both Maimony treat of Kings ch 4. S. 4. So among the Gentiles as appeareth by that saying in the Poet lest this report goe of mee that I have given thee mine owne sister rather for a concubine then in way of matrimony if I should give her without a dowrie Plautus in Trinumm Likewise among the Greekes the Oratour saith wee have concubines for daily concubineship or use of the bed and wives for to bring us forth children legitimate and faithfully to keepe the things in the family Demosthenes in Orat. against Neaera Tebach in Greeke Tabec of him and his brethren wee find no mention in other Scripture Tachash in Greeke Tochos Maacah in Greeke Mocha CHAP. XXIII 1 The age and death of Sarah for whom Abraham mourneth 3 and purchaseth of the sonnes of Cheth a place for her buriall 10 which Ephron would have given him 13 but Abraham would not receive without giving the full price 17 So the field and cave in Macpelah becommeth Abrahams possession and there he burieth Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd the life of Sarah was a hundred yeeres and twenty yeeres and seven yeeres these were the yeeres of the life of Sarah And Sarah dyed in Kirjath-Arba the same is Chebron in the land of Canaan and Abraham came to mourne for Sarah and to weepe for her And Abraham stood-up from before his dead and spake unto the sonnes of Cheth saying I am a stranger and a sojourner with you give mee a possession of a burying-place with you that I may bury my dead out of my sight And the sonnes of Cheth answered Abraham saying to him heare us my Lord thou art a Prince of God amongst us in the choise of our buriall-places bury thou thy dead a man of us shall not with-hold from thee his burying place from burying thy dead And Abraham stood-up and bowed-downe himselfe to the people of the land to the sonnes of Cheth And he spake with them saying if it be your mind to bury my dead out of my sight heare me and intreat for me to Ephron the sonne of Zohar And let him give mee the cave of Macpelah which he hath which is in the end of his field for full money let him give it me amongst you for a possession of a burying-place And Ephron was sitting amongst the sonnes of Cheth and Ephron the Chethite answered Abraham in the eares of the sonnes of Cheth of all that went in at the gates of his citie saying Nay my Lord heare me the field I give thee and the cave that is therein I give it thee in the eies of the sonnes of my people give I it thee bury thy dead And Abraham bowed-down himselfe before the people of the land And he spake unto Ephron in the eares of the people of the land saying But if thou wilt give it I pray thee heare mee I will give the money of the field take it of me and I will bury my dead there And Ephron answered Abraham saying unto him my Lord heare me the land is worth foure hundred shekels of silver betweene mee and thee what is that and bury thy dead And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had spoken of in the eares of the sons of Cheth foure hundred shekels of silver currant with the merchant And the field of Ephron which was in Macpelah which was before Mamree was made-sure the field and the cave which was therein and everie tree which was in the field which was in all the border thereof round about Vnto Abraham for a purchase in the eies of the sons of Cheth with all that went-in at the gates of his citie And afterward Abraham buried Sarahs his wife in the cave of the field of Macpelah before Mamree the same is Chebron in the land of Canaan And the field and the caue which was therein was made sure to Abraham for a possession of a burying place by the sons of Cheth Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah that is The life of Sarah See Gen. 6. 9. Vers. 1. the life in Hebrew lives see Gen. 2. 7. This speciall honor hath Sarah our mother above all women in the Scripture that the number of her yeeres is recorded of God Eve was the mother of all living Gen. 3. 20. and Sarah is mother of al the faithfull 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 yeeres and before her departure from Charran 65. in all 127 yeeres Vers. 2. Kirjath Arba that is the citie of Arba. as the Greeke translateth it called also Chebron see Gen. 13. 18. came or went-in namely into Sarahs tent wherein she dwelt and dyed for Abraham had many tents as had Lot Gen. 13. 5. and one speciall for Sarah Gen. 24. 67. and 18. 6. to weepe Sarah also is the first for whose death mourning and weeping is mentioned another note of honour as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1.
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
them as in Num. 23. 3. 4. 15. 16. where the Greek translateth it appeare Here the Greeke version is he hath called us three dates journey Hebr. three daies way This was to mount Horeb where they should serve God verse 12. which it seemeth was b 〈…〉 three daies journey from Egypt had they gone the direct way but because of troubles and feares they were led about Exod. 13. 17. 18. so that they came not thither till the third moneth Exod. 19. 1. Of the mysterie of this number three see the notes on Gen. 22. 4. wildernesse the globe of the earth is of three parts inhabited land sea and wildernesse which is a place of wilde beasts Mark 1. 13. without inhabitant without way to goe in without water even the shadow of death it selfe Ier. 2. 6. Deut. 8. 15. Psal. 107. 4. 5. into such a place must Israel goe because they might not sacrifice to God in Egypt Exod. 8. 25. 26. Such was the place of Christs tentation 40 daies Luk. 4. 1. 2. and of Israelâ— 40 yeeres Deut. 8. 2. where God fed and guided them as he did also the woman that fled into the wildernesse from the presente of the serpent Rev. 12. 14. Vers. 1â— no not Hebr. and not meaning though he should be s 〈…〉 tten with many plagues yet hee would not let them goe willingly Or and not may 〈◊〉 here for If not that is but by strong hand as the Greeke here translateth it the Chaldee also saith but for strong feare For tenne plagues were sent on Pharaoh before hee would let them goe Exod. 11. 1 So and is put for if in Exod. 4. 23. Num. 12. 14. Vers. 20. my hand the Chaldee saith the plague of my strength that is my strong plague Vers. 21. grace that is favour the Hebrew phrase is the grace of this people which the Greeke translateth will give grace to this people that is will cause them to be favoured The Chaldee saith I will give this people to mercies as in Psal. 106. 46. See the like in Gen. 39. 21. Exod. 11. 2. Vers. 22. jewels or instruments vessels Thus the promise made to Abraham in Gen. 15. 14. was now to be fulfilled spoile So Ezek. 39. 10. they shall spoile those that spoiled them CHAP. IV. 1 Moses doubting that he should not be beleeved is confirmed by miracles of his rod turned to a serpent 6 and his hand leprous 9 Waters should also be turned to blood 10 Moses maketh excuses that he might not be sent 14 God is angry and appointeth Aaron to assist him 18 Moses getteth leave of Iethro to depart into Egypt 21 The Lord rehearseth his message to Pharaoh 24 Hee meeteth Moses in the Inâ—e and seeketh to kill him 25 Zipporah circumciseth her son and he letteth him goe 27 God sendeth Aaron to meet Moses 29 Moses and Aaron doe their message unto Israel 31 They beleeve and are thankefull ANd Moses answered and said But behold they will not beleeve mee nor hearken unto my voice for they will say Iehovah hath not appeared unto thee And Iehovah said unto him What is that in thy hand and he said a rod. And hee said Cast it on the ground and hee cast it on the ground and it was turned to a serpent and Moses fled from before it And Iehouah said unto Moses Put forth thy hand take it by the taile and he put forth his hand caught it and it was turned to a roâ— in his hand That they may beleeve that Iehovah the God of their fathers the God of Abraham the God of Isaak and the God of Iakob hath appeared unto thee And Iehovah said further more unto him Put now thy hand into thy bosome and hee put his hand into his bosome and he tooke it out and behold his hand was leprous as snow And hee said Returne thy hand into thy bosome and hee returned his hand into his bosome and hee tooke it out of his bosome and behold it was turned as his flesh And it shall bee if they will not beleeve thee nor heark 〈…〉 to the voice of the first signe that they will beleeve the voice of the latter signe And it shall be if they will not beleeve also these two signes not hearken to thy voice that thou shalt take of the waters of the river and powre upon the dry land and the waters shall be which thou shalt take out of the river even they shall be turned to blood upon the drie land And Moses said unto Iehovah Oh my Lord I am not a man of words either from daies heretofore or since thou hast spoken unto thy servant but I am of an heauy mouth and of an heavy tongue And Iehovah said unto him VVho hath made the mouth of man or who maketh the dumbe or the deafe or the open-eyed or the blind have not I Iehovah And now goe and I will be with thy mouth and will teach thee what thou shalt speake And he said Oh my Lord send I pray thee by the hand thou shouldest send And the anger of Iehovah was kindled against Moses and hee said Is not Aaron the Levite thy brother I know that speaking he can speake and also behold he is comming forth to meet thee and when he seeth thee hee will bee glad in his heart And thou shalt speake unto him and shalt put the words in his mouth and I will bee with thy mouth and with his mouth and will teach you what you shall doe And hee shall speake for thee unto the people and he shall be even he shall be to thee for a mouth and thou shalt be to him for a God And this rod shalt thou take in thy hand with the which thou shalt doe the signes And Moses went and returned to Iether his father in law and said unto him Let me goe I pray thee and returne unto my brethren which are in Egypt and see whether they be yet alive and Iethro said to Moses Goe in peace And Iehovah said unto Moses in Midian Goe returnd into Egypt for all the men are dead that sought thy soule And Moses tooke his wife and his sonnes and made them ride upon an asse and hee returned to the land of Egypt and Moses tooke the rod of God in his hand And Iehovah said unto Moses When thou goest to returne into Egypt see all the wonders which I have put in thy hand that thou doe them before Pharaoh and I will make strong his heart and he shall not send away the people And thou shalt say unto Phaâ—â—oh 〈◊〉 saith Iehovah Israel is my sonne my first-borne And I say unto thee Send away my sonne that he may serve mee and if thou refuse to send him away behold I will stay thy sonne thy first-borne And it was in the way in the Inne that Iehovah met him and sought to kill him And Zipporah tooke a sharpe stone and cut off the supernuous foreskinne of her sonne and cast it at
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
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâ—to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâ—lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
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
the Apostle followeth Rom. 9. 15. bee mercifull or have compassion commiseration As this teacheth that Gods grace mercy and compassion is the cause of our happines so in that he doth this to whom he will it sheweth Gods freedome in communicating his grace where he pleaseth without wrong to any So that which Moses asked for all the people v. 16. God restraineth to his owne will according to his election of grace excluding all others and mans owne will and works Wherefore Paul citing this text concludeth So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9. 15. 16. The ancient Hebrews saw this grace of God though now they be ignorant of it For R. Menachem on this place writeth how God shewed Moses at that time his treasures and he said O Lord of the world whose is that great treasure Hee answered who so hath good workes to him will I give his wages and who so hath none I will doe and give unto him freely as it is written I will be gracious to whom I will be gracious This exposition accordeth with Pauls in Rom. 4. 4. 5. and 3. 24. Ver. 20. my face that is see and know my glorie as it is perfectly by reason of sinne Rom. 3. 23. and of the weaknesse of the flesh which alwaies feareth death when God appeareth as Deut. 5. 24. 25. Iudg. 13. 22. Esay 6. 5. Dan. 10. 8. Rev. 1. 17. But after this mortall hath put on immortality we shall see God as he is even face to face 1 Ioh. 3. 2. 1 Cor. 13. 12. So the Hebrews hence doe observe whiles men live they are not counted-worthy when they die they shall be counted worthy to see the face of God R. Elias in Reshith chocâ—â—aâ— fol. 41. 4. And R. Menachem here saith after his death he should attaine unto it for it is treasured up for the just against the time to come Vers. 22. clift or hole cave which is a place of hiding for feare as in Esay 2. 21. Song 2. 14. The Rocke on which Gods people are set is spiritually God himselfe in Christ and faith in him Psal. 18. 3. 32. Matth. 16. 18. cover this sometime signifieth safe protection Psal. 91. 4. sometime a covering with feare and affliction Iob 3. 23. Lam. 3. 43. Here it is meant in the first sense my hand or my palme the hollow of my hand which also is sometime the instrument of helpe Psal. 91. 4. 12. and 119. 173. sometime of affliction Iob 13. 21. and 33. 7. It may also meane my cloud for as a cloud arose in the sight of Elias servant like a mans hand 1 King 18. 44. so Elihu calleth the clouds Cappajim that is hands Iob 36. 32. The Chaldee here translateth it my Word which is the title of Christ Ioh. 1. 1. So in the verse following the Chaldee saith And I will take away the word of my glory Vers. 23. backe parts or after parts the things behinde me This may be understood of an imperfect image of the glory of God such as man is able to behold in this life where wee see through a glasse darkely opposed to the state which is to come when we shall see face to face or eye to eye as 1 Cor. 13. â—2 Esay 52. 8. And it is spoken of God after the manner of men for properly he being a Spirit infinite and incomprehensible hath neither face nor back-parts nor any such thing as is noted on Gen. 6. 6. Some referre this to the vision which Moses saw of Christ transfigured upon the mount Matth. 17. 2. 3. where also a cloud over-shadowed the disciples v. 4. If we apply it unto Christ his back-parts may be understood of his afflictions and sufferings which in this life his people doe see and are partakers of as in the life to come they shall behold his face and partake of his glory Matth. 10. 38. Phil. 3. 10. 13. 14. 1 Ioh. 3. 2. Psal. 17. 15. The Hebrewes say God made knowne unto Moses that which no man knew before him nor shall know after him that he apprehended in his knowledge the truth of the Essence of God distinctly from the essence of other things as a man whose backeparts are seene and his whole body and rayment is attained unto in ones knowledge from other bodies of men Maimony in Iesudei hatorah chap. 1. Sect. 10. It is a tradition of the Iewes that God now appeared like Sheliach tsibbur the Messenger or Minister of the congregation clad with a robe R. Menachem on Exod. 33. and so Maimony in Iesudei hacorah chap. 1. Sect. 9. saith Moses saw him on the Sea like a mighty warriour and on Sinai cladlike a Minister of the congregation be seene the Greeke addeth seene of thee but it is more generall of no man as in verse 20. And by seeing is not meant onely with the outward eye but with the heart or understanding according to that phrase in Eccles. 1. 16. mine heart hath seene because the mind of man cannot apprehend God who is incoÌ„prehensible Iob 11. 7. 1 Tim. 6. 16. R. Menachem here saith Observe how he saith not My face thou shalt not see but SHALL NOT BE SEENE as if he should say there is no power in any creature to comprehend it CHAP. XXXIV 1 God willeth Moses to hew two tables of stone on which he would write againe the words of the covenant 4 Moses having done so went up into the mount 5 The Lord descendeth in a cloud and proclaimeth his Name 8 Moses worshippeth and intâ—â—ateth God to goe with them 10 God maketh a covenant with them warning them 12 of the Idolatry of the Canaanites 16 and mariages with them 18 He reneweth the commandement of the feast of unleavened bread and of sanctifying their first-borne 21 Of the Sabbath 22 Of other feasts and rites about sacrificing 28 Moses after forty dayes in the mount commeth downe with the Tables 29 His face shineth and he covereth it with a veile ANd Iehovah said unto Moses Hew thee two Tables of stone like the first and I will write upon the Tables the words which were on the first Tables which thou brakest And bee thou ready in the morning and come up in the morning unto mount Sinai and present thy selfe unto me there upon the top of the mount And let no man come up with thee neither let any man bee seene throughout all the mount neither let the flockes nor herds feed before that mount And he hewed two tables of stone like the first and Moses rose up early in the morning and went up unto mount Sinai as Iehovah had commanded him and tooke in his hand the two tables of stone And Iehovah descended in the cloud and he stood with him there and he proclaimed the name of Iehovah And Iehovah passed by before him and he proclaimed Iehovah Iehovah God pittifull and gracious long suffering and much in mercy and truth Keeping mercy
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
that they dye not or and let them not dye in their uncleannesse that is as Chazkuni expoundeth it 〈◊〉 their uncleannesse meaning both these figurative pollutions of issues lepries and the like as also their sinnes especially idolatry and corruptions of religion for which the Prophets often reproved the people under this name of pollution or uncleannesse and making the Lords Sanctuarie uncleane as Ierm 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23. CHAP. XVI 1 Moses is taught how to direct the high Priest for to doe his service on Atonement day 3 with what sacrifices he must come into the Holy-place 4 and with what garments 6 The bullocke for the Sin of the Priest himselfe 7 The two goats for the people on which lots were cast for the one to be killed and the other sent away 11 The killing of the high Priests bullocke 12. The burning of incense in the most holy 15 The killing of the goat for the people sprinkling of his blood 16 The clensing of the most holy place 18 and of the holy 20 The sending away of the scape-goat 29 The yeerly â—ast on expiation day the tenth of the seventh moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses after the death of the two sons of Aaron when they offred before Iehovah and dyed And Iehovah said unto Moses Speake unto Aaron thy brother that he come not at all time into the Holy place within the veile before the Covering-mercie-seat which is upon the arke that hee dye not for in the cloud I will appear upon the Covering-mercie-seat With this shall Aaron come into the holy place with a bullock a yongling of the herd for a sin offring and a ram for a Burnt-offring He shall put-on an holy linnen Coat linnen Breeches shall be upon his flesh and with a linnen Girdle shall he be girded and with a linnen Miter shall he be attired they are garments of holines and he shall wash his flesh in water and put them-on And hee shall take of the Congregation of the sons of Israel two goat-bucks of the goats for a Sinne offring and one ram for a Burnt-offring And Aaron shall offer the bullocke of the Sinne offring which is for himselfe and shall make-atonement for himselfe and for his house And he shall take the two goat-bucks and present them before Iehovah at the doore of the Tent of the congregation And Aaron shall give lots upon the two goat-bucks one lot for Iehovah and one lot for the scape-goat And Aaron shall bring neer the goat-buck that upon which the lot for Iehovah did ascend and he shall make him a Sin offring But the goat-bucke that upon which the lot for the Scape-goat did ascend shalâ— bee presented alive before Iehovah to make-atonement with him to send away him for a Scape-goat into the Wildernesse And Aaron shall bring-neere the bullock of the Sinne offring which is for himselfe and shall make atonement for himselfe and for his house and shall kill the bullocke of the sin-offring which is for himselfe And hee shall take a censer full of coales of fire from off the altar before Iehovah and his hands full of incense of sweet spices beaten-small and he shall bring it within the veil And he shall put the incense upon the fire before Iehovah that the cloud of the incense may cover the Covering-mercie-seat which is upon the testimonie that he dye not And he shall take of the blood of the bullock and shall sprinkle with his finger upon the Covering-mercie-seat eastward and before the Covering-mercie-seat hee shall sprinkle of the blood with his finger seven times And he shall kill the goat-buck of the Sinne-offring which is for the people and bring his blood within the veile and shall doe with his blood as hee did with the blood of the bullock and sprinkle it upon the Covering-mercie-seat and before the Covering-mercie-seat And he shall make-atonement for the Holy place because of the uncleannesses of the sonnes of Israel and because of their trespasses and aâ—l their sinnes and so shall he do for the tent of the congregation that dwelleth with them in the middest of their uncleaÌ„nesses And there shal not be any man in the Tent of the congregation when he goeth in to make-atonement in the Holy place untill he come-out and he have made atonement for himselfe and for his house and for all the Church of Israel And hee shall goe-out unto the Altar which is before Iehovah and make-atonement for it and shall take of the blood of the bullocke and of the blood of the goat-bucke and put it upon the hornes of the altar round-about And he shall sprinkle of the blood upon it with his finger seven times and shall clense it and sanctifie it from the uncleannesses of the sonnes of Israel And hee shall make an end of making-atonement for the Holy place and the Tent of the Congregation and the Altar and hee shall bring neere the goat bucke that is alive And Aaron shall impose both his hands upoÌ„ the head of the live goatbuck and shal confesse over him all the iniquities of the sons of Israel and all their trespasses and all their sinnes and shall put them upon the head of the goat-bucke and shall send him away by the hand of a fit man into the wildernesse And the goat-bucke shall beare upon him all their iniquities unto a land of separation and he shal send away the goat-bucke into the wildernesse And Aaron shall come into the Tent of the congregation and shall put off the linnen garmeÌ„ts which he did put on when he went into the Holy place and shall leave them there And he shall wash his flesh with water in the holy place and shall put-on his garments and he shall come forth and shall make his burnt offring and the burnt-offring of the people and make-atonement for himselfe and for the people And the fat of the Sin offring he shall burne upon the altar And hee that sent away the goat-bucke for the Scape-goat shall wash his clothes and bathe his flesh in water and afterward he shall come into the campe And the bullocke for the Sin offring and the goat-bucke for the Sin-offring whose blood was brought in to make-atonement in the Holy place hee shall carie-forth without the campe and they shall burne in fire their skins and their flesh and their dung And he that burneth them shall wash his clothes and bathe his flesh in water and afterward hee shall come into the campe And this shall bee to you a statute for ever in the seventh moneth in the tenth day of the moneth yee shall afflict your soules and shall not doe any worke the home-borne or the stranger that sojourneth among you For in this day hee shall make-atonement for you to clense you from all your sinnes before Iehovah shal ye be clensed A sabbath of sabbathisme shall it be unto
expoundeth it from that side of the outeraltar which is before the doore and that is the west side of incense the making and signification hereof is shewed on Exodus 30. 34 c. It figured the prayers and mediation of Christ Psal. 141. 2. beaten-small it was beaten the evening before this day see the notes on Exodus 30. 34. 36. This beating of the incense figured the agonie of Christ in his prayers before his death which hee offred up with strong crying and teares Luke 22. 44. Heb. 5. 7. within the veile meaning the second veile as the Apostle calleth it Heb. 9. 3. and so into the most holy place a figure of heaven it selfe into which the incense of Christs prayer and mediation should come before God for his Church Heb. 9. 24. Rev. 8. 3. 4. Maim in Iom hakippur c. 1. s. 7. telleth how the Sadducees which were in the dayes of the second Temple sayd that the incense for atonement day was to be put upon the fire in the Temple without the veile and when the smoake thereof ascended it went into the Holy of holies and their reason was this because it is written in Lev. 16. 2. I will appeare in the cloud upon the Mercie-seat they said that was the cloud of the incenso but our wise men faith he have taught that the incense was not burnt but in the holy of holies before the Arke as it is written Levit. 16. 13. upon the fire before the Lord. And forasmuch as they were carefull in the second Temple lest the high Priest should incline to the Sadducees side they did sweare him in the evening of Atonement day the Messengers of the Synedrion saying unto him Wee adjure thee by him that hath caused his name to dwell in this house that thou shalt not change or alter any thing of all that wee doe say unto thee Vers. 13. the cloud of the incense that is as the Greeke translateth it the vapour of the incense This cloud covering the Mercie-seat figured the mediation of Christ by which Gods wrath is turned from his church as is after said that he dye not Compare Revel 8. 3. 4. The manner of doing this service they say was thus the High Priest tooke the Censer with fire in his right hand and the Cup with incense in his left c. and went within the veile till hee came at the Arke there â—ee put the Censer betweene the two barres And in the second Temple where there was no Arke he put it upon a stone there set c. And he filled the palme of his hand with incense and put it upon the coles in the censer and stayed there till the house was full of smoake and went out And he went out backward by little and little with his face to the holy place and his backe to the Temple untill he came without the veile Then prayed he there in the Temple after hee was come out but a short prayer that the people might not be afraid and test they should say hee is dead in the Temple Maimony in Iom hakippurim chap. 4. sect 1. Chazkuni here saith It is said before in verse 2. In the cloud I will appeare c. and to the end that the might not behold the Majestie of God as it is written No man shall see me and live Exod. 33. 20. it was necessary that he should first darken the house with incense and after that he brought the blood in thâ—ther upon or over the Testimonie that is over the Tables of the Law which were in the Ark see Exod. 25. 16. and 31. 18. Vers. 14. blood of the bullocke which was killed for his owne sinnes verse 6. 11. and which had beene given as the Hebrew doctors write unto one to stirre the same Hence the Apostle observeth how the high Priest went in not without blood which he offred for himselfe c. wherein he figured Christ who should enter heaven not by the blood of Goats and Buls but by his owne blood Heb. 9. 7. 11. 12. though his blood was shed not for himselfe in whom was no sinne but for our iniquities sprinkle with his finger this was one sprinkling as Sol. Iarchi and others doe note and besides this he after sprinkled seven times upon Hebr. on the face that is the upper part which the Greek translateth but upon and so the Hebrew it selfe as in verse 15. and before Hebrew and to the face so in verse 15. seven times a number oft used in the legall services it signified a full and perfect applying and purging by the blood of Christ see Levit. 46. and compare Heb. 9. 14. 23. 1 Pet. 1 2. The Hebrewes understand these seven times to be besides the former and so to be eight in all they relate the order of it thus He killed the bullocke of the sin-offring which was for himselfe and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple and he sprinkled of the blood of them both in this day three and fortie sprinklings First he sprinkled of the blood of the bullocke eight sprinklings in the most holy place betweene the barres of the Arke neere the Mercie-seat within an hand-bredth as it is said AND BEFORE THE MERCY-SEAT HE SHALL SPRINKLE c. verse 14. And he sprinkled there one above and seven beneath By word of mouth wee have beene taught that this which is said SEVEN TIMES is more then the first sprinkling And he counted them one two three c left hee should forget And afterward he sprinkled of the goats blood betweene the bars of the Arke eight times one above and seven beneath and counted them as the former And he turned and sprinkled in the Temple upon the veile of the bullocks blood eight times one above and seven beneath for soit is said OF THE BLOOD OF THE BVLLOCK VPON THE MERCY-SEAT AND BEFORE THE MERCIE-SEAT And he turned and sprinkled of the goats blood likewise upon the veile eight times one above and seven beneath verse 15. and counted them as the former And afterwards hee mixed together the two bloods the bullockes blood and the goats blood And sprinkled of them both foure times upon the foure horses of the golden altar which was in the Temple verse 18. and seven times on the midst if the same altar verse 19. And at all these three and fortie sprinklings he dipped his finger in the blood one dipping for every sprinkling and sprinkled not twise with one dipping And the rest of the blood he poured at the westerne bottome of the brazen altar that was without Maimony in Iom hakippurim c. 3. s. 4. 5. V. 15. he shall kill the goat after he had sprinkled of the bullocks blood for himselfe hee left it in the Temple upon a base of gold that was there and afterward went out of the Temple and killed the goat saith Maimony ibidem chap 4. sect 2. for the people that as
he had offred for himselfe so he might doe for the ignorances of the people as the Apostle saith Heb. 9. 7. within the veile into the most holy place a figure of heaven whither Christ the fore-runner entred for us and whither also our hope the sure Anker of our soules entreth by him Heb. 6. 19. 20. and 10. 19. 23. Vers. 16. because of or from the uncleannesses that is purging it from them Hereby appeareth the horrour of sinne for though the people never went into the Holy place much lesse into the Most holy yet such was the power of their iniquities that the holy Altar Arke and Sanctuarie it selfe was defiled in the sight of God and could not bee cleansed without blood so our sinnes doe defile Gods Church and his most holy ordinances therein and doe come up into heaven it selfe wherein to we can have no entrance but by the blood of Christ cleansing us and our way and purging our consciences from dead workes to serve the living God Heb. 9. 7. 11. 14. c. and all or in all their sinnes see after on verse 21. that dwelleth that is is placed and remaineth the Greeke translateth builded unto which phrase Paul hath reference speaking of Christs greater and more perfect tabernacle not made with hands that is not of this building Hebr. 9. 11. The Temple of his bodie Ioh. 2. 21. and veile of his flesh Hebr. 10. 20. were by imputation of our sinnes made as unclean and sprinkled with his owne precious blood that he might reconcile us unto God Esa. 53. 2 Cor. 5. 19. 21. It was necessary that Moses Tabernacle and Solomons Temple the patternes of things in the heavens should be purified with these sacrifices forementioned but the heavenly things themselves with better sacrifices then these Heb. 9. 23. Vers. 17. not be any man neither of the people nor of the Priests onely the high Priest himselfe performed this service in the fight of God Figuring herein our high Priest Christ Iesus on whom God laid the inquitie of us all Esa. 53. 6. who his 〈◊〉 selfe bare our sinnes in his owne body on the tree 1 Per. 2. 24. who hath by himselfe purged our sinnes Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉 himselfe even by him whether they be things in earth or things in heaven Colos. 1. 20. no creature helping no nor comprehending the riches of his grace wherein he hath abounded towards us in 〈◊〉 wisedome and prudence and hath gathered together in one all things in Christ both which are in the heavens and which are on earth even in him Eph. 1. 8. â—0 These things the Angels desire to looke into 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places is made knowne by the Church the manifold wisedome of God Eph. 3. 10. V. 18. shall goe out from the most holy place to the Altar of incense which stood in the holyplace and of the blood of the goat both bloods mixed together in a basin as before is noted and put Hebr. and give so this was a striking of his finger with the blood upon the hornes And hee begâ—â— they say at the Northeast horne so to the Northwest then to the Southwest and so to the Southeast Maimony in Iom hakipp. chap. 4. sect 2. And of this when God first appointed the Altar to be made he said Aar on shall make atonement upon the hornes of it 〈◊〉 in the yeere with the blood of the Sin-offring of at 〈…〉 ments Exod. 30. 10. This Altar being for incense which figured praiers Psal. 141. 2. and the horses signifying the power of Christs mediation as from which voices or answers to the praiers of the saints were heard Revel 9. 13. the cleansing of them by the blood of the Sin-offring shewed how the infirmities in the faith praiers of the Saints are to bee holpen and purified by the death and blood of Christ. Vers. 19. blood upon it After the Priest had put blood upon the foure hornes he removed the coles and ashes which were on the golden altar so that the gold appeared then he sprinkled of the mixed blood on the cleane place of the altar seven times by the south side by the place where he had finished the putting therof upon the hornes And he went out and poured the residue of the blood at the westerne bottome of the brazen altar that was without Maim in Iom hakipp. chap. 4. sect 2. seven times for a full and perfect purification as in verse 14. from the uncleannesses the imperfections and sinnes which the people fell into in their most holy service and prayers Vers. 21. shall impose or shall lay both his hands which he now did in the name of the people by this signe discharging them and laying the burden of all their sinnes upon the beast a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes or in or with all their sinnes But the Greeke translateth it and and so the Hebrew often signifieth as is noted on Gen. 2. 3. and on Exod. 17. 10. These three comprehend sinne of all sorts which the Priest confessed in generall with the three names here used as in the ages following is recorded and asked mercy also for them all saying Oh Lord thy people the house of Israel have sinned and done iniquitie and trespassed before thee Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the law of Moses thy servant that in this day he shall make-atonement for you c. Maimony in Iom hakipp. chap. 4. sect 2. shall put Hebr. shall give that is affixe or fasten them upon the head of the goat which being also figure of Christ shewed how our sinnes should be imputed unto him and God would lay upon him the iniquitie of us all that hee which knew no sinne should be made sinne for us Esa. 53. 6. 2 Cor. 5. 21. a fit man or a man appointed and prepared Hebr. an opportune a timely man which the Greeke translateth aready man the Chaldee a man that is prepared or appointed to goe and Sol. Iarchi expoundeth it appointed for it from the day before Of this the Hebrewes write that in the ages after the live goat was led away by one of the Priests thereto appointed unto a rocke in the wildernesse twelve miles that is ninetie furlongs distant from Ierusalem Every mile they say was seven furlongs and an halfe They made ten boothes betweene Ierusalem and that rocke in the wildernes betweene every boothe there was a miles space and in every boothe one man or more that some might accompany him that led the goat from one boothe to the next So there being a mile that is two thousand cubits betweene boothe and boothe that was a Sabbaths dayes journey and so farre they might
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man 〈◊〉 as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
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
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
service Verse 17. the day that I smote in Chaldee the day that I killed by day comprehending the night also as in Gen. 1. where the day consisteth of evening and morning for properly the first borne of Egypt were smitten at midnight Exod. 12. 29. I sanctified them as is to be seene in Exod. 13. 2. 12 13. The prerogative of the first borne was from the beginning before the smiting of the Egyptians Gen. 25. 31. and 49. 3. but upon that deliverance in Egypt the ordinance was renewed that they might know the heavenly birthright should be of grace not by nature Iam. 1. 18. and obtained through faith in the blood of the Lambe Christ Heb. 11. 28. and 12. 16 17 23. Rev. 14. 4 5. So the first-borne and the Levites taken in their stead were figures of the Elect whom God of his grace hath chosen out of many unto himselfe Verse 19. as given in Greeke a gift given to Aaron who being a figure of Christ these Levites in stead of the first borne figured the Elect children given of God the Father unto Christ Ioh. 17. 6. 9. 11. Heb. 2. 13. to serve the service in Greeke to doe the workes of the sonnes of Israel that is which the first borne of Israel should have done themselves had not the Levites beene taken for them to make atonement for the sonnes of Israel this the Levites did not by offering sacrifices for the peoples sinnes which was done by the Priests onely but by their other service in the Tent which being performed according to the will of God hee was pleased with the people and sent no plague upon them either for neglect of his service or for doing it amisse and this the words following doe confirme that there be no plague among the sonnes of Israel c. Thus Phineas when hee had killed the whoremongers whereupon the Plague was stayed from the Israelites is said to have made atonement for the sonnes of Israel Num. 25. 7. 8. 13. no plague which the Chaldee expoundeth no death 〈◊〉 unto the Sanctuary Hebr. unto the Holinesse that is the place and things of Holinesse which the Greeke translateth the Holies Vnto which if they came neere and should performe the worke amisse they werein danger of death as there be examples in Nadab and Abihu Levit. 10. 1 2. in Vzzah 1 Chron. 13. 10. and the like Chazkuni explaineth it thus If all the first-borne should have served there might have beene a plague amongst them For the father of a first-borne perhaps was no first-borne himselfe nor his fathers father neither were they inured with the service so when the sonne came to serve he should have no experience or skill therein and doing that which was not meet he should be plagued as we find in Nadab and Abihu But the Levites when they were chosen they and their sonnes and their sonnes sonnes throughout their generations they were inured and instructed in the service to doe as was meet And therefore the Scripture saith The Levite shall have no part nor inheritance c. Deut. 18. 1. that they might not imploy themselves in any worke save in the service of the Sanctuary lest if hee should learne his hands profane worke his armes and fingers should thereby become hard and unsit to bee applied to minister on the Psalterie Harpe c. Verse 20. Then did Moses Hebr. And Moses did c. Moses set or presented the Levites verse 13. Aaron waved them verse 11. and the sonnes of Israel laid their hands on them verse 10. every one his worke as God had commanded Verse 21. purified themselves from sinne as the originall word implieth the outward rite whereof was by sprinkling the sinne water upon them verse 7. waved them the Greeke saith gave them for a gift see verse 11. made atonement by offering their sactifices verse 12. Verse 22. to serve their service in Greeke to minister their ministerie or liturgie Verse 24. from twenty five yeares old Hebr. from a sonne of twentie five yeares so in verse 25. In Num. 4. 3. it was said from thirtie yeeres old there he spake of their entrance upon their full administration here of their beginning to learne the service see the notes on Num. 4. 3. he shall that is every of them shall as the Greek translateth they shall goe in so in verse 25. to warre the warfare in Greeke to minister the ministerie or liturgie Why their service is called a warfare see Num. 4. 3 23. Verse 25. from the age Hebr. from a sonne of fiftie yeares he shall returne that is every of them shall returne or cease in Greeke shall depart from the liturgie and shall not worke any more Meaning of the hard labour in bearing the Sanctuary but not of other ministration as the next verse sheweth Maimony in treat of the Implements of the Sanctuary chap. 3. sect 8. saith That which is spoken in the Law of the Levites From fiftie yeares old he shall returne c. is not meant but for the time that they carried the Sanctuary from place to place and it is nos a commandement of force in the generations following But in the ages following a Levite was not disallowable by yeares neither by blemishes but by voyce when his voyce failed through much age he was disabled from serving in the S 〈…〉 And it seemeth to me that he is not disallowable save for singing the song but he might be of the Pâ—â—ters Verse 26. the charge or the custodie the watch or ward in Greeke the custodies not 〈◊〉 service in Greeke not worke the workes This the Hebrewes as Sol. â—archi and Chazkuni on this place expound to be the service of bearing the holy things on the shoulders but he was to keepe the charge to encampe round about the Tent 〈◊〉 to sing and to beware that no stranger came into the 〈◊〉 bernacle Hereby God taught that his ministers should be both for yeares and graces fitted â—orâ—â— worke wherein they are imployed and no longâ—â— continued therein than they have abilitie to performe their dutie but imployed in more easie service CHAP. IX 1 The Passeover is commanded againe to bee kept in the first moneth 5 and so it was 6 Vpon occasion of some that were uncleane and could not keepe it a second Passeover is allowed in the second moneth for them that were before uncleane or 〈◊〉 13 but not for others 15 The cloud that coveredâ—â—â— Tabernacle guideth the removings and incamp 〈…〉 the Israelites ANd Iehovah spake unto Moses in the Wildernesse of Sinai in the second yeare after they were gone out from the land of Egypt in the first moneth saving And let the sonnes of Israel do the Passeover in his appointed season In the fourteenth day in this moneth betweene the 〈◊〉 Evenings yee shall doe it in his appointed season according to all the statutes of it and according to all the judgements of it 〈◊〉 shall doe it And Moses spake unto the sonnes
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.
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
Maimony in Pharah adummah or Treat of the Red heiffer chap. 1. sect 1. perfect in Greeke without blemish As all sacrifices were to be unblemished Levit. 22. so this but the perfection here spoken of the Hebrewes referre to the colour also that it be perfect in rednesse because if it have but two haires blacke it is unlawfull saith Sol. Iarchi The same is affirmed also by Maimony If it have two haires white or blackâ— c. it is to be refused Maimony in Pharah ch 1. sect 2. no blemish If it hath had a wenne or wart and it be cut off though red haire be growen in the place yet is it disallowable All blemishes that disable the holy things disable this heiffer If it have beene cut out of the mothers body or beene the price of a dog or hire of an whore Deut. 23. 18. or beene torne or beene abused by man-kind Levit. 20. 15. it is unlawfull For whatsoever maketh holy things unlawfull for the Altar maketh the heiffer unlawfull Maim in Pharah c. 1. sect 6 7. yoke that is which hath not beene used of men for any worke and this is peculiar to this heiffer for other sacrifices were not disabled by the yoke or any worke save the heiffer for expiation of murder Deut. 21. 3. This heiffer excelleth other holy things for worke done by it disableth it As the yoke spoken of concerning the heiffer Deut. 21. maketh all other worke like the yoke so in this heiffer c. But the yoke disableth her whether it be in the time of working or not whereas other works disable her not save in the time of working As if one binde a yoke upon her although shee hath not ploughed with it she is unlawfull but if one tooke her in to tread out corne as Deut. 25. 4. she is not made disallowable untill he tread out corne with her and so in all like cases Maim in Pharah ch 1. sect 7. As other sacrifices of beasts prefigured Christ â—o this in speciall figured him red in his humane nature and participation of our afflictions Esai 63. 1 2. Heb. 2. 14. 17 18. perfect and without blemish of sinne both in his nature and actions Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke as being free from the bondage of sin and corruption and from servitude to the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption Lam. 1. 14. Ioh. 8. 33 34 35 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉 23. Ioh. 10. 17 18. Vers. 3. unto Eleazar hee was Aarons sonne and by doing this worke he was uncleane vers 7. wherfore Aaron himselfe who was the high Priest did it not Hence the Hebrewes say that An ordinary Priest was fit for to burne the heiffer for it is said Give her unto Eleazar the Priest and yet Aaron himselfe was living And by word of mouth we have beene taught that this was done by Eleazar and all other heiffers were done either by the high Priest or by a common Priest And he that did it was arayed with the foure ornaments of a common Priest whether he were the high Priest or an ordinary Priest that did it Maimony in Pharah ch 1. sect 11. 12. It figured that the worke of our redemption and purification from sinne should be the worke of Christs Priestly office Heb. 9. 9 13 14. He in performing the truth of this type was both Priest and sacrifice he shall bring The Greeke translateth they shall bring and so after they shall slay as if not Eleazar himselfe but some other at his appointment did it And the words following he shall slay her before his face seeme to imply so much that some other man did slay her before Eleazars face And it is frequent in Scriptures to make one the doer of a thing which he commandeth to be done as Pilate gave the body of Christ to Ioseph Mark 15. 45. that is commanded it to be given Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen 39. 22. and 48. 22. without the campe which figured Christs suffering without the gates of Ierusalem Hebr. 13. 11 12. So in ages following they burned this heiffer without Ierusalem as in the Hebrew records it is said They burne not the Heiffer but without the mountaine of the house of God as it is written And he shall bring her forth without the campe Numb 19. 3. and they use to burne it on mount Olivet Maimony in Pharah ch 3. sect 1. Without the Campe malefactors were to be put to death Lev. 24. 10. Num. 15. 36. one shall slay her a stranger or other man did slay her and Eleazar beheld it saith Sol. Iarchi on this place So in vers 5. he shall burne the heiffer in his eyes that is another man shall burne her in Eleazars sight which is confirmed by vers 7 8. where first the Priest Eleazar is commanded to wash his cloathes and after hee that burned her was to wash his cloathes so that these were divers men Hence also the Hebrewes say They may not slay two red heiffers at once for it is written And he shall slay her Maim in Pharah ch 4. sect 1. Vers. 4. with his finger figuring the finger that is the Spirit of our Priest Christ Iesus whereby he hath sprinkled the way for us into heaven and our hearts from an evill conscience that we may have accesse thither by his bloud Heb. 9. 22 23 24. and 10. 19 20 22. For as the fiâ—ger of God Luk. 11. 20. is interpreted the Spirit of God Matth. 12. 28. so the finger of the Priest here signified the Spirit of our High Priest Christ by the power whereof our way is prepared into the kingdom of God through the applying and sprinkling of his owne bloud Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept that it was unlawfull to receive the bloud in a vessell because it is said the Priest shall take of her bloud with his finger Maim in Pharah ch 4. sect 4. directly before the Tent that is towards the fore-part or doore of the Tabernacle The Priest stood without the camp where the heiffer was slaine and there sprinkled towards the Sanctuary seven times which is a full and compleat number as is noted on Levit. 4. 6. and that place being a figure of Heaven Hebr. 9. 24. this sprinkling thitherward typed out how liberty should be procured for Gods people to enter into the holiest by the bloud of Iesus by the new and living way which he hath consecrated for us Hebr. 10. 19 29. By the Hebrew Canons If he sprinkled the bloud and not towards the Sanctuary it was unlawfull Likewise if he did slay or burne her and not over against the Sanctuary it was unlawfull Maimony in Pharah ch 4. sect 5. Vers. 5. one shall burne that is some shall burne in Eleazars sight or Eleazar shall cause it to be burnt
burneth them defileth â—is cloathes the time of the burning of them till they be turned to ashes Levit 16. 28. Maim ibidem c. 5. Vers. 9. a man that is cleane this man is said in Targum Ionathan to be a Priest the ashes It is reported that After they had finished the burning of her they beat her with staves her and all the wood of the pile wherewith she was burned and sifted all with sives and whatsoever was blacke which possibly they could pound and make it ashes either of her flesh or of the wood they pounded it till it was made ashes and that which had no ashes in it they left the same and every of her bones that remained unburnt they pounded Maimony in Pharah ch 3. sect 3. As the burning of the heiffer signified the sufferings of Christ Hebr. 13. 11 12. so the ashes were the monument of his most base and utmost afflictions for ashes were used as greatest signes of sorrow and misery 2 Sam. 13. 19. Iob 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth is noted for the extremity of Gods fiery judgements Ezek. 28. 18. But the memoriall of Christs most ignominious death is to be kept as a most glorious monument of our life justification and sanctification through faith in his name 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8 9 10. without the campe to signifie that they which would have part in the death of Christ must goe forth unto him without the campe bearing his reproach Heb. 13. 13. in a cleane place figuring a cleane heart and pure conscience in which only the monuments of Christs death are reserved by faith Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say They gathered not any of her ashes to lay it up in the court of the Sanctuary but they divided all the ashes into three parts One part they put in the place called the Cheil the Fort or Frontier and another part in mount Olivet and the third was parted to all the Wards or Custodies of the Levites That which was parted to all the Wards the Priests sanctified therewith and that which was put in mount Olivet the Israelites sprinkled with it and that which was put in the Cheil was reserved and laid up as it is written AND IT SHALL BE FOR THE CONGREGATION FOR A RESERVATION to teach that they laid up some of it And thus they laid up some of every heiffer which they burned in the Cheil And they did burne nine red heiffers after they were commanded this precept till the desolation of the second Temple The first was done by Moses our Master the second by Ezra and seven after Ezra till the Temple was destroyed And the tenth shall be done by the King Christ who be reveiled with speed Amen So be the good will of God Maimony in Pharah ch 3. sect 4. This last speech of the Iew sheweth their zeale without knowledge for wee know that the Sonne of God is come and hath given us an understanding that wee may know him that is true and we are in him that is true even in his Sonne Iesus Christ 1 Ioh. 5. 20. and by him was this legall type as all other accomplished as it is written If the ashes of an heiffer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ. who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead workes to serve the living God Hebr. 9. 13 14. Wherefore Christ the King hath been â—evealed and they have done unto him whatsoever they would but even unto this day when Moses is read a veile is laid upon their heart so that they cannot stedfastly looke to the end of that which is abolished neverthelesse when it shall turne to the Lord the veile shall be taken away 2 Cor. 3. 15 16. Then shall they looke upon him whom they have pierced and they shall mourne for him as one mourneth for his only sonne and shall be in bitternesse for him c. Zach. 12. 10. And this day God cause to come with speed Amen for a reservation or for an asservation a keeping that is to be reserved or kept See the like phrase in Exod. 16. 32 33 34. Num. 17. 10. Sol. Iarchi here saith That which was in the Cheil or Fort was put there for a reservation according to that sore-noted out of Maimony But this may be understood of all the ashes and not of a third part only which was kept for the use of Israel as after followeth for the congregation Hence the Hebrewes say that all Israelites were sit to keepe it Therefore any of the common people which bringeth a vessell out of his house though an earthen vessell and saith This vessell is cleane for the Sinne water lâ—e it is cleane they sanctifie in it and sprinkle out of it though that vessell is uncleane for the Sanctuary and for the heave-offering And so any of the common people that shall say I am cleane for the Sin-water or that hath the Sin-water by him and saith it is cleane hee is to be trusted for there is no man of Israel too vile for it Maim in Pharah ch 13. sect 12. water of separation that is water to be sprinkled for separation to be sprinkled on such as are separated and removed because of uncleannesse from other people This appeareth by vers 13. where it is said because the water of separation was not sprinkled upon him The Hebrew Niddah which properly signifieth a separation or removall for uncleannesse is sometime figuratively used for uncleannesse it selfe which is to be done away as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it is called the water of separation which the Greeke and Chaldee versions call water of sprinkling because it was sprinkled on the uncleane to purifie him vers 18. 19. According to which phrase Christs bloud is called the bloud of sprinkling Hebr. 12. 24. because it purifieth the conscience and was figured by this sprinkling water Heb. 9. 13 14. a purification for sin Hebr. a sin which word as it is often used for a Sin-offring or sacrifice that expiateth sinne as in Levâ—â— 4. 3 c. so here it is the name of that water which purified sinne as aâ—ter is manifested in vers 12. c. Wherefore the Greeke translateth it is a sanctification or a purification And these two names here given to this water the Prophet useth when he foretelleth the grace of Christ In that day there shall be a fountaine â—pened to the house of David and to the inhabitants of Ierusalem for Sinne and for Separation Zach. 13. 1. that is for a purification for sinne and for a water of separation for uncleannesse which the Greeke there interpreteth for a removall away and for a sprinkling Vers. 10. shall wash as when any bloud of the Sin-offering was sprinkled on
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
Korahs as Num. 16. 40. 250 men that offered incense Num. 16. 35. for a signe or for an ensigne a banner the Greeke and Chaldee translate it a signe whereby God signified his anger to be displaied against all that should rebell in like manner In Num. 16. 40. it is called A memoriall unto the sonnes of Israel that no stranger c. come neâ—re to offer incense before Iehovah that he be not as Korah c. Of such things the Apostle saith they were our examples 1 Cor. 10. 6. Vers. 11. died not to wit either by that fire or by the swallowing up of the earth Num. 16. 32. 35. It seemeth they consented not to their fathers rebellion or at least repented at the warning given by Moses Num. 16. 5. c. The sons of Korah were Assir and Elkanah and Abjasaph Exod 6. 24. these and their posteritie lived and kept their office in Israel for their genealogie is reckoned in 1 Chron. 6. 22. 38. and they were appointed by David to be singers in the house of the Lord 1 Chro. 6. 31. 32. and of them came Samuel the Prophet 1 Chron. 6. 33 34. compared with 1 Sam. 1. 20. and Heman who with his off-spring were singers 1 Chron. 6. 33. and 25. 4 5 6. And many Psalmes have in their titles To the sonnes of Korah as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88. Vers. 12. Nemuel called also Iemuel in Gen. 46. 10. and Exod. 6. 15. in Greeke here Namovâ—l So in 1 Chron. 4. 24. Iachin in Greeke Achein he is called Iarib in 1 Chron. 4. 24. Vers. 13. Zerah in Greeke Zara so in 1 Chr. 4. 24. elsewhere called Zohar Gen. 46. 10. Exod. 6. 15. Saul the sonne of a Canaanitesse Gen. 46. 10. Vers. 14. These are the families to wit which remained for there was one familie more of Obad Gen. 46. 10 Exod. 6. 15. but that was extinct in the wildernesse and therefore omitted here and in 1 Chron. 4. 24. 〈◊〉 and 200. their number was greatly diminished for at the former muster they were 59 thousand and 300 Num. 1. 23. Among other sinnes that forementioned in Num. 25. 14. seemeth to be a speciall cause hereof And Moses blessing all the other tribes before his death maketh no expresse mention of Simeons in Deut. 33. Vers. 15. Gad though hee was not the next borne to Simeon nor of that mother yet is he 〈…〉 stered in the third place because hee was joyned with Reuben and Simeon in the South quarter as they encamped about the Sanctuarie Num. 2. 10. 14. Zephon in Greeke Saphoâ— he was called also Ziphion in Gen. 46. 16. Vers. 16. Ozâ—i in Greeke Azâ—ni in Gen. 46. 16. he is named Ezboâ— Vers. 17. Arod in Greeke Aroadi and in Gen. 46 16. Arodi Vers. 18. and five hundred so this tribe had fewer now by five thousand one hundred and fiftie men than at the former muster Num. 2. 15. Vers. 19. and Onan died both of them died without issue God did cut them off for their wickednesse in their youth Gen. 38. 7. 10. Vers. 20. Selah in Greeke Selon Vers. 21. of Pharez The sonnes of Iudah were five in all Gen. 38. so noted by the holy Ghost in 1 Chron. 2. 4. they were all to have beene heads of families but two dying childlesse here are taken two of his sonnes sonnes Hâ—zron and Hamul in their stead and these were of Pharez the second brother of the twinnes Gen. 38. 28 29. of whom our Lord Christ came according to the flesh Matth. 1. So Iudah hath five families continued according to the number of his five sonnes Vers. 22. and six thousand at the first muster he had but 74 thousand and six hundred Num. 2. 4. now he is increased nineteene hundred moâ— and as he so all the tribes under his standard were increased also whereas in Reubens they were all diminished For Iudah prevailed above his brethren for the honour of Christ who was to come of his stocke see 1 Chron. 5. 2. Gen. 49. 8. 10. Heb. 7. 14. Vers. 23. Issachar he is numbred next Iudah for he was next him under his standard Num. 2. 5. next him graved on the high Priests brest-plate Exod. 28. borne next of the same mother Leah Gen. 30. 17 18. Of him and his foure families here reckoned see the notes on Gen. 46. 13. Phuvah called also Phuah in 1 Chron. 7. 1. and so here in Greeke Phova Vers. 24. Iashub hee is called Iob in Gen. 46. 13. Vers. 25. 64 thousand hee had before but 54 thousand and foure hundred Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of warre Vers. 26. Zabulon or Zebulun hee was next brother to Issachar Gen. 30. 19 20. next him on Aarons brest-plate Exod. 28. and next him in marching and camping about the Tabernacle Num. 2. His three families continue here as they were in Gen. 46. 14. Vers. 27. sixtie thousand c. who were before 57 thousand and foure hundred Num. 2. 8. so they are increased three thousand and one hundred men Vers. 28. Ioseph of him came two tribes for hee had the first birth-right a double portion 1 Chron. 5. 2. Gen. 48. 1. 5. Vers. 29. Manasses he though the elder brother was put downe to the second place by Iakobs prophesie Gen. 48. 14. 19 20. and by Gods disposition of the tribes Num. 2. 18. 20. yet here hee is mustered before Ephraim the standard-bearer as his armie was increased in the wildernesse when Ephraims was diminished which after doth appeare Machir he was the sonne of Manasses by his concubine an Aramitesse 1 Chron. 7. 14. Gilead in Greeke Galaad There was also a place called Gilead which the sonnes of this Machir conquered and had it for their possession Num. 32. 39 40. Ios. 17. 1. Vers. 30. Ieezer in Greeke Achiezer in Ios. 17. 2. Abiezer Here not onely the sonnes sonnes as was noted before of Iudah vers 21. but the sonnes sonnes sonnes are made heads of families in the tribe of Manasses the like whereof is not in any other tribe This honour hath Ioseph above his brethren who also whiles he lived saw unto Ephraim sonnes of the third generation also the sonnes of Machir sonne of Manasses were borne upon Iosephs knees Gen. 50. 23. And Manasses here hath eight families when no other tribe hath so many V. 33. Zelophehad or Zelophehad in Greek Sâ—lpaâ—d the names Hebr. the name Machlah in Greeke their names are written Maala Nova Aigla Melcha and Thersa Of these daughters see Num. 27. 1. c. Num. 36 11. Ios. 17. 3. Vers. 34. 52 thousand c. he had before but 32 thousand and 200. Num. 2. 21. so that now hee was increased 20 thousand and five hundred men of warre none of all the other tribes had halfe so much increase Thus Iakobs prophesie is fulfilled Ioseph shall be the sonne of a
figure ouâ— gracious men from whose doctrine and conversation heavenly comforts doe flow in the Church Iudg. 9. 8. 13. Song 4. 13. and 6. 10. Hos. 10. 1. and 14. 7 8. Psal. 1. 3. and 52. 10. Vers. 9. eat bread so having the fruition of Gods blessings therein which sometime men have not though the land be fruitfull as Deut. 28. 30. 33. 39. 40. And for their sinnes it came to passe that they did eat bread by weight and with care Ezek. 4. 16. brasse these latter are for munition and other uses as the former were for food so all good things are implyed See also Deut. 33. 25. The mountaines as Gods store-houses were not onely fruitfull on the upmost face of them with corne and grasse and trees of sundry sorts but within their bowels as it were bred minerals and metals of great use for man iron is taken out of the dust and Brasse is molten out of the stone Iob 28. 2. Vers. 10. be full or satisfied which is a blessing that God giveth to the righteous Prov. 13. 25. Ps. 147. 14. the contrary to the wicked Mic. 6. 14. Hag. 1. 6. shalt blesse Iehovah that is shalt give him thankes as where it is said that Iesus tooke bread and blessed Mark 14. 22. another Evangelist saith he tooke bread and gave thankes Luke 22. 19. And as our Saviour teacheth us to blesse before we eat Mat. 14. 19 20. so this law chargeth us to blesse after we have eaten and as for meat and drinke so for other good things which we receive of God as David saith Blesse the LORD O my soule and forget not all his benefits Psal. 103. 2. and the Apostle commandeth In every thing give thankes for this is the will of God in Christ Iesus concerning you 1 Thes. 5. 18. The Hebrewes from this Law of Moses teach that although it be here said thou shalt eat and be full and thou shalt blesse c. yet if a man eat but a morsell so much as an olive he is to blesse after it And he is bound to blesse for all meat first and afterward to use it likewise if he be to smell unto any sweet thing hee is to blesse and after to have the fruition of it as also to blesse after whatsoever he eateth or drinketh though he drinke but one little draught or eat but a morsell And as they were to blesse for the use of the creatures so for every thing commanded in the Law they were first to blesse and then to doe the same Women and servants were bound to blesse their meat and little children also that they might be trained up in the Commandements Vncleane persons whatsoever uncleannesse they had might blesse notwithstanding Maimony tom 1. in treat of Blessings ch 1. s. 1. c. and chap. 5. sect 1. Vers. 11. lest thou forget Iehovah or that thou forget not Iehovah which the Chaldee expoundeth that thou forget not the feare of the LORD God is forgotten when his Commandements are neglected Psal. 106. 19 21. Ier. 2. 32. and he is remembred when his precepts are remembred and done Psal. 103. 18. Moses his next words shew this to be the meaning here So God is forgotten when his workes towards us are forgotten as appeateth after in vers 14. 15. c. Vers. 124 good that is goodly faire pleasant commodious see the notes on Gen. 1. 4. Vers. 14. lâ—fted up the Chaldee expounds it strengthned or hardned meaning with pride as is said of Nebuchadnezar Dan. 5. 20. and so lifting up of the heart meaneth as Deut. 17. 20. Ier. 48. 29. Dan. 11. 12. which is the way for men to forget God as is written They were filled and their heart was lifted up therefore have they forgetten â—e Hos. 13. 6. servants in Greeke and Chaldee servitude or bondage Vers. 15. â—ed thee or made thee goe to wit safely that thou shouldst not stumble as Esa. 63. 13. This grace David remembreth in Psal. 136. 16. Which led his people thorow the wildernesse c. This was by a pillar of a cloud by day and by a pillar of fire by night Exod. 13. 21. fearefull for it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow where no man dwelt Ier. 2. 6. fiery serpents or serpent burning serpent and scorpian the Greeke translateth where was the biting serpent and scorpion the Chaldee saith a place of barning serpents and scorpions See Num. 21. 6. c. 〈◊〉 scorpions Hebr. scorpion one for many as is noted on Gev. 3. 2. Scorpions are venemous creatures which hurt and sting with their tailes wicked men are likened unto such Ezek. 2. 6. Rev. 9. 3. 5. 10. as also unto Serpents Matth. 23. 33. drought or thirst meaning a land of thirst as is expressed in Esa 35. 7. and so the Chaldee here translateth a place of drinesse rocke of flint that is hard and dry rocke from whence God gave them water twise Exod. 17. and Num. 20. Of this mercy David sung that God turneth the rocke to a lake of watens the flint to a fountaine of waters Psal. 114. 8. After Moses speaketh figuratively of oile out of the flints rocke Deut. 32. 13. Vers. 16. Mavna where of see before vers 3. and Exod. 16. thy latter end for though no chastening for the present seemeth to be joyous but grievoin yet afterward it yeeldith the peaceable fruit of righte on snesse unto them which are exercised shereby Hebr. 12. 11. Vers. 17. And thou say understand from vers 12. lest thou say that is as the Greeke translateth and say not gotten Hebr. made that is as the Chaldee expoundeth it gotten So in vers 18. wealth or power meaning wealth or goods as the Chaldee hath it Vers. 18. that it is he or for it is he Riches and wealth in the land of Canaan figuring spirituall riches in Christ were the speciall gift of God for The blessing of the LORD it maketh rich Prov. 10 22. but Israel forgat this as God saith For she did not know that I gave her corne and wine and oile and multiplied her silver and gold Hos. 2. 8. Vers. 19. other gods the idols of the people saith the Chaldee paraphrast These words shew what the forgetting of God meaneth so Psal. 106. 19 21. Itestifie the Greeke addeth I take heaven and 〈…〉 th to witnesse against you So Moses him-selfe elsewhere speaketh in Deut. 30. 19. parishing ye shall perish that is ye shall assuredly and speedily perish not with standing your wealth and prosperity as it is said Neither their silver nor their gold shall be able to deliver them in the day of the LORDS wrath but the whole land shall be devoured by the fire of his jealiousie Zeph. 1. 18. Vers. 20. not heare that is not obey the voice which the Chaldee explaineth not receive the word of the LORD CHAP. IX 1. Moses teacheth Israel now ready to
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
any use when it was taken out the house was lawfull Maim treat of Idolaâ—y ch 8. sect 4. shall possesse that is shall subdue and have dominion over them as the word often signifieth see Levit. 25. 45 46. Ier. 49. 2. Psal. 82. 8. gods that is as the Chaldee explaineth it Idolls there are gods so called many but into 〈◊〉 there is but one God 1 Cor. 8. 5 6. mountaines in such high places all nations for the most part used to serve their gods into which corruption Israel sometime fell 2 King 17. 10 11. Ier. 3. 6. Ezek. 20. 28 29. Hos. 4. 13. Vers. 3. pillars or statues standing Images of these see Exod. 23. 24. Levit. 26. 1. greves which were wont to bee as temples unto the heathen as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods in Chaldee Images of ther Idols names whether in speech for the name of other gods might not bee heard out of their mouths Exod. 23. 13. or imprinted in bookes graven on pillars imposed on places or any other the like So the Reubenites changed the names of cities that carried Idoll names Num. 32. 38. As the beginning of true religion is repentance from dead workes Heb. 6. 1. so in the constituting of Gods true service Moses beginneth with the abolishing of all idolatrous monuments for What agreement hath the temple of God with Idols 2 Cor. 6. 16. Vers. 4. not doe so in any of the former particulars or such like as not to destroy or doe evill to Gods sanctuary or synagogues Psal. 74. 3 6 7 8. not to breake downe his Altars 1 King 19. 10. nor to deface any holy writings or monuments of his name Ier. 36. 23. The Hebrews say Whosoever destroyeth any name of the holy pure names wherby the blessed God is called is by the law to be beaten for 〈◊〉 of Idols hee saith And thou shalt destroy the names of them c. Thou shalt not doe so to the Lord thy God Hee that takes away but one stone by way of destroying from the Altar or from the Temple or from any other part of the Court is to be beaten Likewise he that burneth any of the wood of the sanctuary c. All the holy Scriptures and expositions of them it is unlawfull to burne any of them or destroy them with hand except they be such as are written by heretickes c. But holy Scriptures when they are old are to be laid up Maimony in Iesudei hatorah ch 6. sect 1. 7. 8. Vers. 5. to put his name there that is to have it consecrated unto him and his divine service Such was the Tabernacle of Moses the Temple of Solomon the Citie Ierusalem after God had chosen it for of them God said My name shall be there 1 King 8. 29. and his Name was called upon them Dan. 9. 18. and put there 2 King 21. 4 9. 1 King 14. 11. The Chaldee here expoundeth it to cause 〈◊〉 Majestie or divine presence to dwell there Now Christ hath abolished the earthly Ierusalem and requireth worship in spirit and truth every where Ioh. 4. 11 23. shall yee seeke for answers and oracles which from the mercie-seat and by Vrim and Thummim were given to the people Numb 7. 89. Exod. 25. 22. Numb 27. 21. All other places were forbidden as Seeke not Bethel nor enter into Gilgal c. Amos 5. 5. shalt thou come at all times when thou wilt offer sacrifice Levit. 17. 8 9. but three times in the yeare by expresse commandement Exod. 23. 14. 17. And there the Lord promised to come unto them and blesse them Exod. 20. 24. Vers. 6. sacrifices of all sorts as sinne-offerings peace-offerings and whatsoever pertained to the Alter Sacrifices have their name of slaughter which were staine offered and eaten before the Lord the Chaldee here expoundeth it the slaughter or sacrifice of your holy things tithes the tenth of the hâ—â—d and of the flocke which boâ—h Priests and people were to bring and slay before the Lord and eat them in Ierusalem whereof see Levit. 27. 32. and the tiches of cor 〈…〉 c. whereof see vers 17. and Deut. 14. 22 23. heave-offering of your hand the Greeke translateth the first-fruits and in v. 〈◊〉 the first-fruits of your hands These are the first-fruits spoken of in Deut. 26. 2. c. which with their hands they brought into the Sanctuary See the annotations there vowes and your voluntaire offerings such as for Gods blessings they willingly gave unto him The difference of these voluntarie oblations from vowes is shewed on Levit 7. 16. firstlings which were given to the Priests for them to eat after the blood was sprinkled and the fat burned on the Altar see Numb 18. 15 17. Vers. 7. Yee shall eat to wit such things as were lawfull for the people to eat for of all the things forementioned they might not eat Some were for the Priests to eat before the Lord some for the people rejoyce God is to be served with gladnesse Psal. 100. 1 2. and the holy things of God might not be eaten with mourning Deut. 26. 14. Hos. 9. 4. yee put your hand Hebr. the putting to or sending forth of your hand This though it may be applied to that which they might take and eat of the holy things as in Gen. 3. 22. yet it seemeth to be more generall for all things that they should doe and all blessings that they should receive as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare So after in vers 18. houses that is housholds children and such like as the Chaldee expoundeth it men of your houses and so Moses explaineth it in vers 12. Vers. 8. which wee doe the Greeke expoundeth it which yee doe Israel committed idolatry in the wildernesse Act. 7. 42 43. Howbeit this speech of Moses seemeth rather to meane the true service of God which was not as yet perfected neither could be in their travels as it was after in Canaan right in his owne eies that is which liketh or pleaseth him so the phrase meaneth in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men as Iudg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eies vers 25 28. and chap. 13. 18. There is a way which is right before a man and the end thereof are the waies of death Prov. 14. 12. Vers. 9. the rest in Chaldee the house or place of rest meaning the land of Canaan and in speciall Ierusalem there 1 Chron. 23. 25. where after their travels and warres the Lord gave rest unto his people as vers 10. and 1 King 8. 56. But David being there speaketh of another rest which remaineth for people of God Psal. 95. 11. into which rest wee that beleeve doe enter and â—â—ase from our owne workes Heb. 4 3 8 9 10. Vers. 10. in confident safety or in
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
though it be but an inch if he doe it by force it is rapine and if he remove it in secret it is theft And if in the land of Israel hee remove the marke he transgresseth against two prohibitions against stealth or rapine and against Thou shalt not remove the limit Maimony treat of Theft ch 7. sect 11. Vers. 15. not rise up or not stand not be stablished as the word is Englished in the end of this verse and so the Greeke translateth shall not abide or continue The Hebrewes say They determine not any sentence of matters by the mouth of one witnesse neither money matters nor matters of life and death Deut. 19. 15. In two places the Law maketh one witnesse faithfull for the suspected wife that shee shall not drinke of the bitter waters Num. 5. and for the heifer that it shall not have the neck cut off Deut. 21. Maimony treat of Witnesses c. 5. s. 1 2. at the mouth The Chaldee expoundeth it at the word From hence the lewes gather that by law they may not receive witnesse either in money matters or in matters of life and death but from the mouth of the witnesses Deut. 19. 15. from their mouth and not from a writing of their hand But by the words of the Scribes they determine money matters by witnesse that is in a bill although the witnesses be not alive c. Maim treat of Witnesses c. 3. s. 4. a word or a thing a matter The Greeke translateth every word and so the Apostles alleage this place Matt. 18. 16. 2 Cor. 13. 1. which sheweth that this as many other like Scriptures are to be taken in the largest sense see Deut. 27. 26. be stablished or be confirmed stand as firme and true So our Saviour saith It is written in your law that the testimony of two men is true Iohn 8. 17. Vers. 16. unrighteous so the Greeke translateth the Hebrew phrase witnesse of unrighteousnesse or of violent wrong of injuriousnesse the Chaldee translateth false witnesse So in Exod. 23. 1. to testifie Hebr. to answer which is a generall word for all speaking or testifying as the Chaldee exponndeth it to testifie so in v. 18. See Exod. 20. 16. revolt or apostasie a falling or turning away from the Lord as Deut. 13. 5. The Greeke translateth it impiety Vers. 17. both the men or the two men that is the accuser and the accused So that one witnesse may cause a matter to be inquired into though no sentence may be given upon the testimony of one v. 15. and ch 17. v. 6. before Iehovah before his Arke or Sanctuary in the place which he shall chuse see Deut. 17. 8. 1 King 8. 31. before the priests the Greeke version addeth and before the Priests and before the Iudges See Deut. 17. 9. Vers. 18. make diligent inquisition or inquire well which the Greeke translateth acriboos that is exactly exquisitely or perfectly as Act. 23. 20. false the Greeke translateth this as before unrighteous or unjust testified Hebr. answered as in vers 16. Vers. 19. thought or presumed presumptuously devised and enterprised the Greeke translateth maliciously thought Of the originall word Zamam thought the Hebrewes call the false witnesse Zomem the thinker or presumer and say Who so witnesseth falsly and it bee knowne by witnesses that hee hath witnessed falsly this man is called gned Zomem the false witnesse and it is commanded to doe unto him as he would have done by his testimony unto his neighbour If they have testified falsly of a transgression for which men are guilty of stoning to death they are all to be stoned if of burning they are to be burnt and so for other deaths And if they testifie of crimes worthy beating every one of them is to bee beaten c. If they testifie of things for which money is to be paid they pay the money among them according to the number of witnesses every one shall give the portion that concerneth him c. This is meant of witnesses that are found false but two companies that contradict one another and so there is no testimony they doe not punish the one of them because it is not knowne which company speaketh falsly And what is the difference betweene contradiction and falshood Contradiction is in the testimony it selfe the one saying this thing was and the other saying this thing was not Falshood or forgery is for the testifiers themselves when the false witnesses cannot know whether the thing was done or not As witnesses that come and say We saw this man kill a person or be borrowed a pound of such a man such a day in such a place and after they have thus witnessed and are searched into there come two other and say On this day and in this place wee were with you and with these all the day and there never was such a thing this man killed him not or this man borrowed not of that man loe this is contradiction and all the like But if they say unto them as for us we know not whether this man killed that man on such a day in Ierusalem as you say or no but wee testifie that you your selves were with us on the same day in Babylon loe these are false witnesses or forgers and must be killed or make satisfaction for as much as the witnesses which make them forgers have no respect at all unto the testimony it selfe whether it be truth or falshood And if the first witnesses were an hundred persons there come two prove them forgers saying we testifie that you hundred all of you were with us such a day in such a place 〈◊〉 these are punished by the mouth of those two for two are as an hundred and an hundred as two And so in two companies of witnesses that contradict one another they goe not after the greatest number Maimony treat of Witnesses chap. 18. sect 1 2 3. As for witnesses that contradict one another such as are after found faulty though they be not put to death for testifying against a mans life yet are they chastised at the Iudges discretion Maimony ibidem sect 6. the evill that is as the Chaldee saith the evill doer See before on Deut. 17. 7. and 13. 11. Vers. 20. the residue that is all other shall heare and feare Therefore the Hebrewes say Proclamation was made concerning these forgers or false witnesses the Iudges wrote and sent into every citie that such and such men witnessed so and so and were found false and we killed them or they were beaten before us or we set such a fine or mulct upon them Maimony treat of Witnesses chap. 18. sect 17. Vers. 21. not spare or not pittie of this the Hebrewes hold that all hurts may be bought out with money except life for life thereof there may be no ransome Num. 35. 31. See the Annotations on Exod. 21. 25. soule or life to wit shall goe for life See Lev. 24. 17. 20. CHAP. XX. 1
the throne of Gods glory which are set over the nations But wee are warned to beware how wee intrude our selves into those things which wee have not seene Coloss. 2. 18. Vers. 9. portion or part which hee hath divided unto himselfe Exod. 19. 5 6. and for whom he long before prepared an habitation And as he hath taken his people for his portion so they againe take him for theirs Psal. 142. 6. and hee is called the portion of Iakob Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ speaking of the portion of the inheritance of the Saints in light Coloss 1. 12. Iakob that is the posterity of Iakob which being the name of his infirmity before he was called Israel commendeth Gods love unto his when they were weake and unworthy And Iakob is the generation of them that seeke Gods face Psal. 24. 6. the line or the cord of his inheritance that is his heritage as by line or measure befallen or allotted to him and so his peculiar whom none other can challenge Compare Psal. 16. 6 7. Vers. 10. Hee found him that is God found Iakob meaning Iakobs posterity the Israelites whom God found and was present with them in the wildernesse to helpe them in all their miseries Therefore the Greeke translateth He sufficed him and the Chaldee He sufficed their necessities as finding is used for sufficing in Numb 11. 22. Gods people of themselves doe all goe astray like lost sheepe but hee seeketh and findeth them for their salvation Esay 53. 6. Psal. 119. 176. Luk. 15. 24 7. 32. land of wildernesse a wilde or desert land where no inhabitants were no dwelling citie no food to sustaine him Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world Ezek. 20. 35. amongst whom Gods people straied till he found them up for when we were yet sinners and enemies he loved us and reconciled us to himselfe by the death of his Sonne Rom. 5. 8. 10. empty place in Chaldee a dry place Hebr. emptinesse a place not to be inhabited as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie till they be filled with grace and made the habitation of God through the Spirit Eph. 2. 11 12 22. howling of the desart or yelling of Ieshimon the wildernesse is called a place of howling for the wilde beasts that dwell there or for the wants that men finde therein and Ieshimon which signifieth a desart or desolation may be taken for a speciall wildernesse so named as in Num. 21. 20. or generally for all desolate waste places and such was that which Israel wandered in Psal. 78. 40. The Greek and Chaldee translate it a waterlesse place and so in Esay 43. 20. God promiseth to give waters in Ieshimon or in the wildernesse It figured our estate in sinne without Gods Word and Spirit which are likened unto waters Esay 44. 3. Iohn 3. 5. and 7. 38 39. he led him about to wit in the wildernesse forty yeeres as Deut. 8. 2. Or hee compassed him about to wit with his love and providence so the Greeke translateth be compassed but and the Hebrew well beareth it Thus David saith to God thou wilt compasse me about with songs of deliverance Psal. 32. 7. and in Ier. 31. 32. compassing is used for going about to winne ones love and favour which may also be intended here The Chaldee translateth Hee placed them round about 〈◊〉 divine Majestie which may have reference to Israels encamping round about Gods Tabernacle Nâ—m 2. instructed him or made them to understand to wit by his Law and by his Spirit as Ne 〈…〉 9. 18. 20. So the Chaldee explaineth it hee learned them the words of the Law apple of his 〈◊〉 or the blacke the sight of his eye that is with 〈◊〉 diligent care and love tendering them Thus Dâ—vid prayeth Keepe me as the apple of the eye Psa. 17. 8. and the Prophet saith He that toucheth you 〈…〉 heth the apple of his eye Zach. 2. 8. Vers. 11. an Eagle the chiefest of all birds which similitude God therefore applieth to himseâ—â—â—here and in Exod. 19. 4. stirreth up or 〈…〉 th up her nest that is her young ones which 〈◊〉 Eagle rowseth up with her cry so God did 〈◊〉 people with his Word and promises whiles 〈◊〉 slept in their sinnes in Egypt This is decla 〈…〉 Ezek. 20. 5 6 7. and the history is in Exod. 4. 29 30 31. So to the Church it is said Awake 〈◊〉 put on thy strength O Sion c. Esa. 53. 1. and 〈◊〉 thou that sleepest and stand up from the dead 〈◊〉 Christ shall give thee light Eph. 5. 14. flut 〈…〉 th or moveth and cherisheth This is the word 〈◊〉 in Gen. 1. 2. the Spirit of God moved or flutte 〈…〉 upon the face of the waters That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people spreadeth abroad as preparing herselfe to flight and thereby provoking her young to goe with her This God performed by spreading out the wings of his power against Egypt in plaguing them and for Israel in preserving them from those plagues so making way for his people to passe out of the place of their bondage taketh them that if they be slacke or negligent shee may procure them to come away So God by his Angels tooke hold on Lots hand and led him out of Sodom Genes 19. 16. and hasted the departure of Israel out of Egypt Exod. 12. on her wings in gentlenesse and for their safety not in her talents wherewith she beareth her prey And the Eagle soaring high her young being on her wings are safe from all danger Thus God lead Israel safe thorow the red sea Exod. 14. and into the wildernesse of Sinai where hee said unto them You have seene what I did to the Egyptians and I have borne you upon Eagles wings and brought you unto my selfe Exod 19. 4. So Christ giveth to the woman his Church two wings of a great Eagle that she might flee into the wildernesse into her place where she is nourished Rev. 12. 14. Vers. 12. alone lead or lead him alone which may be referred to Iehovah their onely leader and so the Greeke explaines it or to the people lead alone as in Num. 23. 9. Deut. 33. 28. they are said to dwell alone and thus the Chaldee interpreteth it lead him that is lead Israel conducting them thorow the wildernesse in safetie as Deut. 8. which mercie is often mentioned Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them Esay 63. 9. with him with Iehovah or with Israel as the Greeke translateth with them God erected his Tabernacle and set his true worship in Israel without commixture with the idolatrie of the nation And unto that they should have kept themselves as Psal. 81. 8 9 10. The Chaldee parphraseth there
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
many moe than of Ephraim Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim are referred to Iosua and his men that conquered Canaan the thousands of Manasses to Gedeon and his men Iudg. 7. by Sol. Iarchi on Deut. 33. Vers. 18. of Zabulon or to Zabulon and with him he joyneth Issachar his brother both sonnes of Lea as partner of his blessing So these two joyned in one and the foure next the sonnes of the handmaids are set and blessed together next after Ioseph And it is a tradition of the Hebrewes that these five Zabulon Gad Dan Naphtali and Aser were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men and presented them before Pharaoh Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2. Rejoyce Zabulon that is God so blesse thee as thou maist have cause to rejoyce in thy prosperitie thy going out to trade in merchandise by shipping for Zabulon by Iakobs blessing was to dwell at the haven of the Seas c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique or going out to warres as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it in thy going out to warre against thine enemies And in Iudg. 5. 18. Zabulon is commended for jeoparding their lives unto the death in the high places of the field and Issachar to wit rejoyce thou also Issachar was elder brother to Zabulon Gen. 30. 18. 20. yet Iakob blessed Zabulon first Gen. 49. 13 14. and so doth Moses here and God in parting their inheritance preferreth Zabulon giving him the third lot and Issachar the fourth Ios. 19. 10. 17. in thy tents that is in thy dwelling at rest or tarrying at home for so the remaining in tents is opposed unto going forth to warres or traffique or hunting abroad Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home house or citie as the tents of Iakob Mal. 2. 12. where the Chaldee translateth the cities of Iakob so these tents of Issachar meane his quiet life at home differing from Zabulons going abroad to trade Chazkuni on this place noteth that Issachars land was good to sow and hee sate in tents to keepe his fields and Moses prayeth that hee might prosper and rejoyce in his fields And so Iakob said unto him in Gen. 49. 14. couching betweene two bounds betweene the limits to keepe his fields The Chaldee translateth and Issachar in thy going to appoint the times of the solemne feasts in Israel having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar that had understanding for the times to know what Israel ought to doe c. which some of the Hebrewes understand of the times and seasons of the yeare new moones and feasts So Sol. Iarchi here expoundeth it and Issachar prosper in thy sitting in tents for the Law sitting and making intercalation of the years appointing the new moones as it is said in 1 Chron. 12. 32. And of the sonnes of Issachar that knew understanding for the times c. the heads of them were 200. they were heads of the Counsell imployed hereabouts c. Vers. 19. They shall call or let them call and so shew their thankfulnesse to God by inviting others to Gods house and shewing them a good example by their owne frequenting the Lords mountaine the mountaine mount Sion where Moses by the Spirit foresaw Gods Temple should be builded The Chaldee paraphraseth They shall gather the tribes of Israel to the mountaine of the house of the Sanctuarie Though by peoples the Gentiles also may be implied whom they having occasion to trade with should provoke to true religion as in Esai 2. 2 3. All nations shal flow unto it and many people shall goe and say Come yee and let us goe up to the mountaine of the house of the Lord c. of justice that is just righteous and acceptable sacrifices offered in faith according to Gods Law as the way of justice is a just and righteous way Matt. 21. 32. So David exhorteth Sacrifice yee the sacrifices of justice and trust unto Iehovah Psal. 4. 6. the abundance in Greeke the riches of the Sea which the Chaldee expoundeth they shall â—at the riches of the peoples taking seas figuratively for peoples as is often in the Prophets So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee c. thou shalt also sucke the milke of the Gentiles treasures hid in the sand or hidden treasures of the sand The Greeke translateth the merchandise of the nations that dwell by the sea coast Vers. 20. inlargeth Gad this may be understood of Gads inheritance which the blessed God would inlarge as he promised Israel I will inlarge thy border Exod 34. 24. Or understood of his person and then his inlarging is his deliverance out of distresse as in Psal. 4. 2. thou hast inlarged mee when I was in distresse So it hath reference to Gads troubles prophesied in Gen. 49. 19. see the Annotations there and the historie of Gads inlargement by Iephthah in Iudg. 11. a couragious Lion see this word in Gen. 49. 9. There were of the Gadites in Davids time mighty warriers whose faces were like the faces of Lions and were as swift as the Roes upon the mountaines 1 Chron. 12. 8. the arme this noteth strength as the crowne of the head principalitie meaning that none should be so strong or excellent but Gad should overcome them The Greeke translateth hee shall breake the arme and the Ruler the Chaldee he shall kill rulers with kings This may have reference both to his warres in subduing the Canaanites going armed before his brethren Ios. 1. 12 13 14. and to that famous victorie which he got over the Hagarims 1 Chron. 5. 18 19 21 22. as also to the couragious acts of Iehu 1 King 9. and 10. chapters Vers. 21. he provided the first part for him or as the Greeke translateth he saw his first-fruits or he provided in the beginning at the first for himselfe Gad with Reuben saw the Land of Iazer and Gilead that it was a place for cattell and the sonnes of Gad and of Reuben asked of Moses and of the Princes that the land might be given them for a possession Num. 32. 1 5. It may also bee understood of the Lord that he provided this first portion for Gad or that Gad himselfe saw that is enjoyed as the Chaldee expoundeth it received his first part Sol. Iarchi openeth it thus Hee saw or provided to receive his portion in the land of Sihon and Ogh which was the first-fruits or beginning of subduing the land in a portion of the Law-giver the portion which God by Moses the Law-giver gave unto Gad Num. 32. 33. pretected or hidden covered sieled there in the fenced Cities they left their wives and children under Gods
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
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
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
victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
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
comes thereof as Prov. 31. 16. 31. their seed that is children or posteritie Psal. 22. 24. 31. and â—7 25. Gen. â—7 7. 10. Vers. 12. shall not be able to wit to stablish as the Greeke explaineth or to effect it After this word can or able there often wanteth a word to be understood see Psal. 101. 5. Vers. 13. a Butt to shoot at Hebr. a shoulder because the earth is heaped up like shoulders The Chaldee paraphraseth thou hast set them to thy people as one shoulder make ready or fit namely thine arrowes against their faces The Chaldee otherwise in the cords of thy Tent thou wilt order thy law before them PSAL. XXII David as a figure of Christ complaineth of his many afflictions 10 Prayeth with faith for deliverance 13 Foresheweth the sundry evils which the wicked would doe unto Christ at his death 23 After deliverance Christ declareth Gods name and praises to his brethren 27 Communicateth the fruits of his death and resurrection to the ends of the earth 31 Whereupon they shew forth their obedience and preach his justice To the master of the musicke concerning the Hinde of the morning a Psalme of David MY God my God wherefore hast thou forsaken me art farre off from my salvation from the words of my roaring My God I call by day thou answerest not and by night and there is no silence to me And thou art holy sitting the praises of Israel In thee our fathers trusted they trusted thou deliveredst them Vnto thee they cried out and were safe delivered in thee they trusted and were not abashed But I am a worme and not a man the reproach of men and despised of the people All they that see me doe scoffe at me they make a mow with the lip they wag the head He confidently turned unto Iehovah let him deliver him let him rid him because hee delighteth in him But thou art the drawer of me forth out of the belly the maker of me to trust even at my mothers brests Vpon thee I have beene cast from the wombe from my mothers belly thou art my God Be not thou gone farre off from me for distresse is neere for there is no helper Many bullocks have compassed me about mighty buls of Bashan have environed me They have wide opened upon mee their mouth as a renting and roaring Lion I am powred out as waters and all my bones dispart themselves my heart is as wax it is molten in the middest of my bowels My able strength is dried up like a pot-sheard and my tongue cleaveth to my jawes and thou hast brought me down to the dust of death For dogs have compassed me the assembly of evill doers have inclosed me they Lion-like pierced my hands and my feet I may tell all my bones they did behold they did view me They parted my garments among theÌ„ for my coat they cast a lot And thou Iehovah be not farre off my fortitude hasten to my helpe Rid my soule from the sword my alonely soule from the hand of the dog Save me from the mouth of the Lion and from the hornes of Vnicornes thou hast answered me I will tell thy name to my brethren in the middest of the Church I will praise thee Yee that feare Iehovah praise him all ye seed of Iakob honor him and be afraid of him all ye seed of Israel For hee hath not despised nor abhorred the affliction of the poore afflicted nor hid his face from him and when hee cried out unto him he heard Of thee shall be my praise in the great Church my vowes I will pay before them that feare him The meeke shall eat and be satisfied they shall praise Iehovah that seeke him your heart shal live to perpetuall aye All the ends of the earth shall remember and turne unto Iehovah and all families of the heatheÌ„s shal bow down theÌ„selves before thee For to Iehovah pertaines the Kingdome he is ruler among the nations All the fat ones of the earth shall eat and bow downe themselves all that goe downe to the dust shall bend downe before him and hee that quickneth not his soule A seed shall serve him it shall be accounted to the LORD for a generation They shall come and shall declare his justice to a people that shall be borne that he hath done this Annotations THe Hind of the morning meaning Christ who as a Hind was by Iewes and Gentiles the dogs vers 7. hunted and worroughed in the morning Iohn 18. 28. and also rose from death the third day early in the morning Ioh. 20. 1. when God had made his feet like Hindes feet and set him on his high places Psal. 18 34. Compare with this Song 2. 9. 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called the morning for then the true light of comfort and salvation shall appeare A Hinde called in Hebrew Aijeleth hath the name of prowesse or fortitude as in the 20 verse of this Psalme Aejaluth is fortitude and so it may be understood for the strength or fortitude of the morning that is the helpe and power of God to raise up Christ from the dead which may be the meaning of the Greeke translation for the morning helpe Some of the Iewes have interpreted it the morning starre which although the word be no where else found in Scripture for a star agreeth also to our Lord Christ who is intituled the bright morning starre Rev. 20. 16. Others applying this title to the Musicke retaine the Hebrew words still A 〈…〉 eleth hasshachar The Chaldee expoundeth it To praise God for the mightie continuall sacrifice Vers. 2. My God my God c. Christ speaketh this Psalme to God his Father The Hebrew is Aeli Aeli lammah ghnazabtani which words our Lord uttered on the crosse Mat. 27. 46. save for the later he used the Syriak sabachtani of the same signification At which the prophane Iewes mocked saying that he called for Elias Mat. 27. 47. 49. Wherefore hast thou forsaken me or why leavest thou me They are the words of saith striving in tentation and doe imply both a hope of and a prayer for deliverance as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring this argueth great griefe of heart uttered with loud complaint So Psal. 38. 9. and 32. 3. Iob 3. 24. And Christ in the dayes of his flesh offered up prayers with strong crying and teares to him that was able to save him from death Heb. 5. 7. Vers. 3. no silence to me or but I have no silence and consequently no rest or ease So Iob 30. 20. 27. Vers. 4. sitting or sittest that is abidest still one and the same as Psal. 9. 8. and 55. 20. and 102. 13. or fittest to wit still as Ruth 3. 18. that is risest not up to helpe me or sittest that is inhabitest as Psal. 9.
the same Vers. 5. to the remembrance or for it that is that his holinesse may be had in remembrance as Isa. 26. 17. So Psal. 97. 12. Vers. 6. a moment or little while For Gods anger towards his and their affliction is short and moment any as Isa. 54. 7 8. 2 Cor. 4. 17. life or lives meaning a blessing and the continuance of it as Psal. 133. 3. and 21. 5. Life is here opposed to a moment So yeares of life meane many good yeares Prov. 3. 2. and the Chaldee here for life saith life eternall lodgeth that is abideth or he meaning God causeth weeping to lodge as if it should be an abiding guest So another Prophet saith At even tide loe there is trouble but afore the morning it is gone Isa. 17. 14. The Chaldee here translateth the latter part thus in the morning he raiseth up with song Vers. 7. in my safe quietnesse or tranquillitie Gods children have so great infirmities that in prosperity they are too secure as David sheweth here and Iob in chap. 29. 18 19 20. and in adversitie they are too fearefull as David elsewhere doth confesse Psal. 31. 23. and 116. 11. Vers. 8. setled or made stand that is reared up constituted and stablished sure So this phrase importeth Psal. 107. 25. and 31. 9. to my mountaine that is mount Sion where Davids house or court was or figuratively he meaneth his kingdome as Isa. 2. 2. Dan. 2. 35 44. See Psal. 65. 7. thy face thy favourable countenance the Chaldee calleth it Shecinah the divine Majestie of God Vers. 10. what profit what gaine or use will there be in my bloud which here may meane his violent death as in Psal. 72. 14. unto corruption the grave or place where the body rotteth See Psal. 16. 10. shall dust that is my body when it is turned to dust The Chaldeesaith they that lie in the dust See the like in Psal. 6. 6. and 88. 11. and 115. 17. Isa. 38. 18. Vers. 12. to a dance which is a signe of joy Ier. 31. 4 13. therefore the Greeke turneth it here joy The contrary is in Lam. 5. 15. where their dance is turned into mourning loosed my sacke or done off my sackcloth which was wont to be worne in time of sorrow Esth. 4. 1. Ion. 3. 6. Psal. 35. 13. Vers. 13. my glory so the Greeke putteth to the word my by glory meaning the tongue or soule See Psal. 16. 9. But the Chaldee translateth That the glorious ones of the world may praise thee silenced or made silent which is when men are cut off by death as Psal. 31. 18. PSAL. XXXI David shewing his confidence in God craveth his helpe 8 rejoyceth in his mercies 10 prayeth in his calamities 20 professeth Gods goodnesse to such as feare him 22 blesseth him for the mercies that hee had found 24 and encourageth all the Saints To the Master of the Musicke a Psalme of David IN thee Iehovah doe I hope for safety let me not be abashed for ever in thy justice deliver mee Bow unto mee thine eare speedily rid me be thou to me for a rocke of firme strength for a house of fortresses to save me For thou art my firme rocke and my fortresse and for thy Names sake wilt guide me and lead me Thou wilt bring me forth out of the net that they have hid for me for thou art my firme strength Into thy hand doe I commit my spirit thou hast redeemed me Iehovah God of truth I have hated them that observe vanities of vaine falshood and I unto Iehovah doe I trust I will be glad and rejoyce in thy mercie which hast seene my affliction hast knowne my soule in distresses And hast not shut me up in the hand of the enemie hast made my feet stand in a large roomth Be gracious to me Iehovah for distresse is on me gnawne is with indignation mine eye my soule and my belly For my life is quite spent with pensivenesse and my yeares with sighing my able strength is decayed mith my iniquity and my bones are gnawne With all my distressers I am a reproach and to my neighbours vehemently and a dread to my knowne acquaintance seeing mee in the street they fled from mc. I am forgotten as a dead man out of heart I am as a vessell of perdition For I heare the infamie of many fearfulnesse from every side when they plot together against me they craftily purpose to take my soule But I unto thee doe I trust Iehovah I said thou art my God In thy hand are my times rid thou me from the hand of my enemies and from my persecutours Make thy face to shine upon thy servant save me through thy mercy Iehovah let me not be abashed for I doe call upon thee let the wicked be abashed let them be silenced to hell Let the lips of falshood be mute that speake against the just an hard word in haughtinesse and despight How much is thy goodnesse which thou hast laid up for them that feare thee hast wrought for them that hope for safety in thee before the sonnes of Adam Thou keepest them secret in the secret of thy face from the rough prides of man dost lay them up in a pavilion from the strife of tongues Blessed be Ichovah for hee hath made marvellous his mercy to mee in a citie of strong defence And I said in my hastening away I am cut downe from before thine eyes yet certainly thou heardest the voice of my supplications for grace when I cried out unto thee Love ye Iehovah all his gracious Saints Iehovah keepeth the faithful and repayeth abundantly him that doth haughtinesse Be ye confirmed and let your heart wax strong all that hopefully wait for Iehovah Annotations IN thee the Chaldee saith in thy word Vers. 3. a house of fortresses a place of defences a most safe hold David being often forced to take such forts for his safetie did not make them but God his strength See 1 Sam. 22. 4. and 23. 14 19. and 24. 1 23. 2 Sam. 5. 7. 9. Vers. 6. commit my spirit or commend depose of trust to be kept Such words our Lord Christ uttered on the Crosse to his Father Luke 23. 46. Vers. 7. I have hated in Greeke Thou hast hated Compare Psal. 139. 21. Vanities of vaine falshood that is most vaine false and lying vanities The word vanitie Hebel here used besides vaine worldly things against which Solomon writeth Eccles. 1 c. meaneth in speciall idolatry for Idols are often called vanities as being light vile and things of nought Deut. 32. 21. 1 King 16. 26. 2 King 17. 15. Ier. 2. 5. and 8. 19. and 10. 15. and 14. 22 c. They that observe lying vanities forsake their owne mercy Ionas 2. 8. Vers. 8. hast knowne my soule that is acknowledged cared for and as the Greeke translateth saved it See Psal. 1. 6. Vers. 9. not shut me up or closed me that is not given me into their power So
62. 11. the fort or strong frontier â—konce rampart made for strength and safegard of the citie 1 King 21. 23. 2 Sam. 20. 15. So Psal. 122. 7. The Chaldee understands it of the strength of people the multitude distiâ—â—tly view or lift up meaning the eyes to behold or reare up the bankes of buildings The Hebrew Pasgu is here only used of it is Pisgah the name of an hill or mount Numb 21. 20. and 23. 14. Deut. 3. 17. and 34. 1. The Greeke translateth here distinguish or distribute following the Chaldee Passeg which is to distribute or divide Vers. 15. ever and aye ever and yet to eternitie and perpetuitie will guide us or lead us to wit as a flocke of sheepe Psal. 78. 52. 72. therefore the Greeke turneth it poimanei he will fâ—â—d or rule as a shepherd A like phrase is also used in speech of defence from enemies 2 Chron. 32. 22. untill death in Greeke for ever The Chaldee paraphraseth thus For this God is our God his divine Majestie is within it and his dwelling is in the heavens for ever and ever he will lead us in the daies of our youth PSAL. XLIX All are exhorted to heare Christs wisdome and parables 7 To build the faith of Resurrection from the dead not on worldly power but on God 17 Worldly prosperity is not to be admined for man without understanding perisheth like the beast To the Master of the Musicke to the sons of Korach a Psalme HEare ye this all peoples hearken yeâ— all inhabitants of the transitorie world Both sons of base man and sons of noble man together rich and poore My mouth shall speake wisdomes and the meditation of my heart prudencies I will incline minâ— eare to a parable I wil open with harpe mine hidden matter Why should I feare in the daies of evill when the iniquitie of my foot-steps shall compasse me They that trust in their wealthy power and glory in the multitude of their riches A man shall not redeeming redeeme his brother shall not give to God his ransome So precious shall be the redemption of their soule and it shall cease for ever That he may live yet to continuall aye may not see the pit of corruption For he seeth the wise doe die together the unconstant foole and brutish doe perish and leave to others their wealthy power Their inward thought is that their houses shall be for ever their dwelling places to generation and generation they proclaime their names on lands But man in honour doth not lodge a night he is likened to beasts that are silenced This their way is unconstant folly to them and their posteritie like well of their mouth Selah As sheepe they are put in hell death shall feed them and righteous men shall have rule over them at the morning their forme weare away in hell from his dwelling place But God will redeeme my soule from the hand of hell for he will receive me Selah Feare thou not when a man shall grow rich when the glory of his house shall be multiplied For he shall not when he die take any thing his glory shall not descend after him Though in his life he blesseth his soule and they will confesse thee when thou doest good to thy selfe It shall come unto the generation of his fathers unto continuall aye they shall not see the light Man in honour and understandeth not he is likened to beasts that are silenced Annotations THe transitory world see Psal. 17. 14. Vers. 3. base man in Hebrew Adam who was so called of Adamah the earth whereupon this title is given to the baser sort of people The Greek translateth it here earth-borne So the Apostle saith the first man of the earth earthly 1 Cor. 15. 47. noble man in Hebrew Ish which is the name of man in respect of heat valour noblenesse and dignitie whereby man is and excelleth and in opposition to the former word Adam it meaneth the great or nobler sort of people The Chaldee paraphraseth thus Both sons of Adam the first and sons of Iakob together righteous and sinner Vers. 4. wisdomes that is excellent and manifold wisdome so after prudencies for very excellent prudence and of sundry sorts So Solomon calleth the chiefe and most excellent wisdome wisdomes Prov. 1. 20. and 9. 1. Vers. 5. a parable or a proverbe in Hebrew Mashal which denoteth rule superiority or excellencie because such speeches prevaile much in the mindes of men and are in esteeme The new Testament in Greeke translateth it a parable Matth. 13. 35. from Psa. 78. 2. of the Latine we name it a Proverb in old English or Saxon it was called a big-spel Sometime it is used in the evill part for a by-word Psal. 44. 15. and 69. 12. mine hidden matter my darke question or grave doctrine my riddle The Hebrew Chidah riddle hath the name of sharpnesse as proceeding from a sharpe wit and needing the like to expound it See Iudg. 14. 12 18. Num. 12. 8. 1 King 10. 1. Prov. 1. 6. The holy Ghost expresseth it in Greeke by hidden things Matth. 13. 35. from Psal. 78. 2. Vers. 6. Why should I feare This is the hidden doctrine or riddle which the Prophet propoundeth as in his owne name and therefore also called it a parable By feare he meaneth dismay or discouragement See vers 17. the iniquitie that is punishment or death which is the wages of sinne see Psal. 31. 11. and by foot-steps or foot-soles he meaneth his waies or workes Or he may call death the punishment of his heeles or feet because the Serpent bruiseth Christ and his people but in the heele Gen. 3. 15. the sting of death being done away and it made a passage into life and glory 1 Cor. 15. 55. 57. Vers. 7. their wealthy power their riches which are thus called because they are gotten by power given of God Deut. 8. 18. with labour and industry and to the rich their goods are their strong citie Prov. 10. 15. therefore here they are said to trust in them contrary to 1 Tim. 6. 17. Iob 31. 24. Mark 10. 24. glory or praise themselves vaunt contrary to Ier. 9. 23. Vers. 8. not redeeming redeeme that is shall in no wise or not at all redeeme The Chaldee expoundeth it a wicked man cannot redeeming redeeme his captived brother Vers 9. So precious shall be or And deare costly is and consequently rare and hard to obtaine as Dan. 2. 11. 1 Sam. 3. 1. of their soule that is of their life So Exod. 21. 30. cease for ever that is it shall never be accomplished So ceasing is used for the not doing of a thing Deut. 23. 22. Zach. 11. 12. Vers. 10. That he may live this is referred to the end of the eight verse not give his ransome and so live And is here for That see Psal. 43. 4. The Chaldee expoundeth live to be the life eternall the piâ— to be the judgement of Gehenna or hell Vers. 11. the wise The
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
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
the well eating and chewing of her spirituall food from the washing the second praise of her teeth that they are white and cleane as washed sheep which seemeth to respect besides comelinesse the purity of the spirituall meat wherewith she is fed as it is a part of Iudahs blessing that his teeth should be white with milke Gen. 49. 12. beare twinnes as fruitfull ewes bring forth twinnes of equall bignesse so the teeth are set in double rankes one answerable to another which is the third property for which they are praysed bereaved of the yong or robbed of the yong by miscarying or any other accident Barren is that which beareth not Esa. 54. 1. but the word here used signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth against the inconveniences forementioned These teeth of the Church which chiefly serve to eate with may here meane her courage and strength against her enemies as is prophesied of Israel hee shall eate up the Nations his enemies Num. 24. 8. or rather her judging discerning esteeming and applying of the word of God and seales of his Covenant for the comfort and nourishing of her soule so chewing the cudde and feeding by faith upon the promises of God which are often made under the similitude of eating and drinking as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some referring this to persons understand by the teeth the Ministers of the word that breake and as it were chew the bread of life unto and for the people So the Chaldee expoundeth these teeth to bee the Priests and Levites that did offer and eate the sacrifices in Israel Vers. 3. a threed or a lace a line aribband of scarlet that is thinne in substance red of colour as scarlet double-dyed which two things are the grace of the lips Here by the lips of the Church are commended her doctrines reproofes prayers prayses c. For the lips are the instruments wherwith words are uttered whether in prayer as Zeph. 3. 9. Psal. 21. 2 or praise and thankes as Psal. 66. 3. Heb. 13. 15. or vowes as Psal. 66. 13. 14. or doctrine Mal 2. 6. 7. Psal. 119. 13. or pleading as Iob 13. 6. or comfort as Iob 16. 5. or any other speech All these shee uttereth not with swelling words of vanity or taught by humane wisedome but by the Spirit of God who hath poured grace into her lippes and by faith in the blood of Christ wherein her doctrines prayers comforts are all dyed and coloured 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons signifie the administers of the word and prayer as the Chaldee paraphrast applyeth it to the high Priest in Israel and his prayers for the reconciliation of the Church on Atonement day Levit. 16. Other of the Iewes expound it of the singers in Israel comely gracious and to be desired see the notes on Song 1. 5. So our praises of God are said to be pleasant and comely Psal. 147. 1. and we are commanded that our speech be alway with grace Colos. 4. 6. thy temples Hebr. thy temple that is each of the temples of thine head Here by the cheekes also may be meant as the Greeke version here hath it which are adjoyned to the temples whose red colour like a peece of pomegranate when it is cut are a part of the beauty of the face and a signe of modestie and shamefastnesse So here in the Church it betokeneth her reverend and modest countenance as fearing and taking heed lest shee should speake or doe amisse or blushing if she hath failed Some doe explaine this to signifie the Governours of the Church and the similitude of the pomegranate to denote the fruit and benefit that commeth by such The Chaldee also expoundeth it of the King in Israel and the locke after mentioned of the Governours under him Vers. 4. like the towre of David whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion which David tooke and builded 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright high and strong for the necke is named in Hebrew Tsavvaar of firmnesse and strength a Tower Migdal is a building great and high Esa. 2. 15. This signifieth the magnanimity and courage the sure hope the bold and comfortable cariage of the Church whiles shee being by faith united unto Christ her head doth no longer bow downe her necke to beare the yoke of her enemies to serve Satan and sinne any more or to bee a servant unto men Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare which are not carnall but mighty for God 2 Cor. 10. 4. shee standeth and withstandeth in the evill day taking the shield of saith the sword of the Spirit which is the word of God and other like armour wherewith shee defendeth her selfe and discomfiteth all her enemies Ephes. 6. 11. 17. so that her necke is like the horses clothed with thunder and terrour Iob 39. 19. The contrary state of the Church was figured by the captivity of Babylon when her necke was under persecution and her transgressions as ayoke were wreathed and come-up upon her necke Lam. 5. 5. and 1. 14. See after in Song 7. 4. The Hebrewes in their Chaldee Paraphrase expound this necke to meane the Chiefe of the Session or great Councel in Israel for an armorie to hang swords on and other like weapons of warre The Hebrew word Talpijoth used onely in this place is by the Greeke left uninterpreted Thalpioth and seemeth to be derived of Thalah to hang and pijoth two-edged swords meaning all instruments to offend or wound the enemy as the bucklers and shields after mentioned were to defend her selfe bucklers hang or are hanged a buckler hath the name in the originall of protection or defence the word following shields which seemeth to be borrowed from the Hebrew name Shiltei hath the signification of power or dominion as being used of great and mighty men Such bucklers and shields of David were sometime kept in the house of God 2 Chro. 23. 9. and as the taking away of shields from the enemy was a signe of victorie 2 Sam. 8. 7. so the hanging of them up on walles was a signe of glory Ezek. 27. 11. of mighty men This hath reference to Davids worthies or mighty men who held strongly with him in his kingdome and with all Israel to make him King whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments are here taken for figures and examples of all the mighty men of God which by the shield of faith in God and Christ the shield of his people have done many great and mighty workes as the Apopostle bringeth a cloud of witnesses in Hebr.