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
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
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-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
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
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
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
bloud Prov. 1. 16. the high places of Baal in Greeke the pillar of Baal the Chaldee expoundeth it the high place of his feare meaning of his god or idoll whom he feared as God is called the Feare in Psal. 76. 12. and Targum Ionathan nameth it the Feare or idoll of Pâ—or whereof see Num. 25. 3. Baal by interpretation a Lord Master or Patron is a name given to the idols of many nations which they used to worship on high places hils or mountains Deâ—â— 12. 2. And here doe Balak and Balaam build altars and offer sacrifices Numb 23. 1. that they might curse Israel for as God sendeth his people helpe from his Sanctuarie and supporteth them out of Sion Psalm 20. 2. and commeth unto them to blesse them in all places where he putteth the memoriall of his name Exâ—â— 10. 24. so the Idolaters thought of their high pâ—â—ces that they were the fittest to obtaine their requests in from the hand of God though it were to curse his people that he might see or and hee saw meaning Balaam the Greeke translateth and â—e to wit Bâ—lak shewed him a part of the people to wit of Israel whom hee would have him to behold that his curse might be the more powerfull and effectuall See Num. 23. 13. CHAP. XXIII 1 Balaam and Balak offer sacrifices 4 God meeteth Balaam and putteth in his mouth a blessing which offendeth Balak 13 They come to another place to curse the people of the Lord and there againe they offer sacrifices 16 God meeteth Balaam and putteth in his mouth a more ample blessing 26 Balak being more offended bringeth Balaam to a third place where also they sacrifice ANd Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven â—ams And Balak did as Balaam had spoken and Balak and Balaam offered a bullock and a ram on an altar And Balaam said unto Balak Stand by thy Burnt-offering and I will goe peradventure Iehovah will come to meet me and what word soever hee sheweth me I will tell thee and hee went to an high place And God met Balaam and he said unto him I have prepared seven altaâ—s and I have offered a bullocke and a ram on an altar And Iehovah put a word in Balaams mouth and said Returne unto Balak and thus thou shalt speake And he returned unto him and loe he stood by his Burnt-offering he and all the Princes of Moab And he tooke up his parable and said Balak the King of Moab hath brought mee from Aram from the mountains of the East saying Come curse me Iakob and come deâ—ie Israel How shall I curse whom God hath not cursed and how shall I deâ—â—e whom Iehovah hath not defied For from the top of the â—ocks I see him and from the hiâ—s I behold him loe the people shall dwell alone and shall not be râ—ckoned among the Nations Who can count the dust of Iakob and the number of the fourth part of Israel Let my soule die the death of the righteous men and let my last end be like his And Balak said unto Balaam What hast thou done unto me I tooke thee to curse mine enemies and behold blessing thou hast blessed them And he answered and said Must I not take heed to speake that which Iehovah hath put in my mouth And Balak said unto him Come I pray thee with me unto another place that thou maist see them from thence thou shalt see but the utmost part of them and shalt not see them all and curse me them from thence And he tooke him to the field of Zophim to the top of Pisgah and he built seven altars and offered a bullock and a ram on an altar And he said unto Balak Stand here by thy Burnt-offering and I will meet yonder And Iehovah met Balaam and put a word in his mouth and said Returne unto Balak and thus thou shalt speake And he came unto him and lo he stood by his burnt-offering and the Princes of Moab with him and Balak said unto him What hath Iehovah spoken And he tooke up his parable and said Rise up Balak and heare hearken unto me thou son of Zippor God is not a man that hee should lie or a son of Adam that he should repent hath he said and shall he not doe and hath he spoken and shall hee not confirme it Behold I have received to blesse and he hath blessed I can not reverse it He hath not beheld iniquitie in Iakob neither hath he seene perversenesse in Israel Iehovah his God is with him and the showt of a King is among them God brought them forth out of Egypt hee hath as the strengths of an Vnicorne Surely there is no inchantment against Iakob nor divination against Israel according to this time it shal be said of Iakob and of Israel What hath God wrought Behold the people shall rise up as a couragious Lion and lift up himselfe as a renting lion he shall not lie downe untill he eat the prey and drinke the bloud of the slaine And Balak said unto Balaam Neither cursing curse him nor blessing blesse him And Balaam answered and said unto Balak Spake I not unto thee saying All that Iehovah speaketh that I must doe And Balak said unto Balaam Come I pray thee I will take thee unto another place peradventure it will be right in the â—ies of God that thou shalt curse me them from thence And Balak tooke Balaam unto the top of Peor that looketh toward Ieshimon And Balaam said unto Balak Build me here seven altars and prepare me here seven bullocks and seven rams And Balak did as Balaam had said and hee offered a bullocke and a ram on an altar Annotations BVild me here or Build for me in this place seven altars Balaam here bewraieth his impiety when in stead of disswading the king from his evill enterprise by the word of God who had forbidden him to curse Israel Num. 22. 12. hee attempteth together with him to effect his wicked purpose and that which is worst of all under the colour of religious actions building altars and offering sacrifices to God hereby to intreat and obtaine leave of him to curse his people For it was the manner in those dayes to seeke the Lord and obtaine his favour by sacrifice Gen. 46. 1 2. c. 1 Sam. 13. 9 12. Hos. 5. 6. Thus Balaam hath soone forgotten the Oracle of God the sword of the Angell and dangers that hee so hardly escaped by the way and greedily runneth after the errour of his evill heart fulfilling the saying of the Prophet Let favour be shewed to the wicked yet will he not learne righteousnesse Esai 26. 10. prepare me or prepare for me As Balak said Curse me Iakob and deâ—ie Israel so Balaam saith Build me altars and prepare me sacrifices his intent being not to honour God but to curse his people Thus religion is made a cloke of wickednesse The sacrifice of the
enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
to repent or else then to perish This long-sufferance of God the Apostle mentioneth in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be that they might bee judged according to men in the flesh but live according to God in the spirit 1 Pet. 4. 6. that is they repenting and turning unto Christ the body might be dead because of sinne but the spirit be life because of righteousnesse Rom. 8. 10. So the Chaldee here saith A terme shall bee given them of 120 yeares if they will convert So many were the yeeres of Moses life Deut 34. 7. Vers. 4. Gyants in Hebrew Nephilim which hath the signification of falling as being Apostates faine from God and being fierce and cruell to men falling on them as Iob. 1. 15. and whom they made by feare and force to fall before them Such were men of great stature that other men were as grashoppers in respect of them Num. 13. 33. The Chaldee calleth them Gibbaraja that is mighty men and so Nimrod was Gibbor that is mighty on the earth Gen. 10. 8. the Greeke nameth them Giganies whereof our English is derived and the Greeke Poets feyned them to be borne of the earth noting them to be earthly minded not caring for heaven and borne also of such parents after that that is as before so after God had threatned their destruction that they were not bettered or brought to repentance went in namely into the chamber as is expressed Iudg. 15. 1. and consequently companyed with them in like sense as knowing is used before Gen. 4. 1. So David went in to Bathsheba Psal. 51. 2. Abram to Agar Genes 16. 2. Iaakob to his wife Gen. 29. 21. a modest phrase they bare to weet the women last mentioned or they the men begat children to themselves The Hebrew implyeth both mighty men the Greeke translateth this also Giants and it seemeth to bee an explanation of their former name men of name that is of renowm famous and renowmed Contrary hereto is men without name Iob 30. 8. Vers. 5. wickednesse or malice evill every imagination or the whole fiction the word is generall for all and every thing that the heart first imagineth formeth purposeth 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day or all the day that is continually The Greeke translateth thus and every one mindeth in his heart carefully for evils all dayes Vers. 6. it repented Iohovah This is spoken not properly for God repenteth not 1 Sam. 15. 29. but after the manner of men for God changing his deed and dealing otherwise then before doth as men doe when they repent So 1 Sam. 15. 11. the earth hereby teaching that there was none on earth whom God respected So that but for the second man Christ the Lord from heaven 1 Cor. 15. 47. whom Noe beleeved in the world had now beene consumed So the Hebrew Doctors as the Zohan upon this place saith man on the earth to except the man above or the superior Adam who was not on the earth it grieved him The Scripture giveth to God joy griefe anger c. not as any passions or contrary affections for he is most simple and unchangeable Iam. 1. 17. but by a kind of proportion because he doth of his immutable nature and will such things as men doe with those passions and changes of affections So heart hands eyes and other parts are attributed to him for effecting such things as men cannot doe but by such members God is said to be grieved for the corruption of his creatures contrariwise when he restoreth them by his grace hee rejoyceth in them Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God the Hebrew Doctors write thus Forasmuch as it is cleare that God is no corporall or bodily thing it is also cleare that not any corporall accident or occurrence doth befall unto him neither composition nor division nor place nor measure nor going up nor comming downe nor right hand nor left hand nor face nor back-parts nor sitting nor standing neither beginning nor ending nor number of yeares neither is he chāgeable for nothing can cause him to change Neither is there in him death or life as the life of a corporall living thing nor folly nor wisedome according to humane wisedome nor sleepe nor waking nor anger nor laughter nor joy nor griefe nor silence nor speech as the sonnes of Adam speake c. but all these and the like things spoken of him in the Law and Prophets are parabolicall and figurative As when it is said Hee that sitteth in the heaven doth laugh Psalm 2. and the like of all such our wise men have said The Law speaketh according to the language of the sonnes of Adam And so he saith Doe they provoke me to anger Ier. 7. 19. againe hee saith I am the Lord I change not Mal. 3. 6. and if he be sometime angry and sometime joyfull then is he changeable But all these things are not found save in persons obscure and base that dwell in houses of clay whose foundation is in the dust but he the blessed God is blessed and exalted above all these Maimony in Iesud hatorah chap. 1. S. 11. 12. Vers. 7. blot-out that is destroy and abolish from man that is both men and beasts For as the beasts were made for man Gen. 1. 28. so they became subject to vanity and destruction through mans iniquity Gen. 3. 17. Rom. 8. 20. Vers. 8. found grace that is obtained favour or mercies as the Chaldee translateth it So this phrase is interpreted in Greeke sometime finding grace Heb. 4. 16. sometime finding mercy 2. Tim. 1. 18. and grace is opposed unto workes and unto debt Rom. 11. 6. and 4. 4. And it is a speciall title of God that he is named Gracious Exod. 34. 6. and a speciall prerogative of his people that they find grace in his eyes as after of Lot Gen. 19. 19. of Moses Exod. 33. 12. of David Act. 7. 45. of Marie Luke 1. 30. And the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noes name are the letters of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace in Hebrew the order being changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters in the Hebrew Bibles do signifie the Parasha or great Section of Moses law which was a Lecture on the Sabbath day read in the Iewes Synagogues as is observed Act. 15. 21. to which was added a Lecture out of the Prophets Act. 13. 15. And the first Paragraph or Section which is from the creation hitherto they call Breshith that is In the beginning this second which reacheth to the twelvth Chapter they call Noe and so the rest There are in all 54. Sections in the Law which they read in the 52 Sabbaths joyning two of the shortest twice together that the whole might be finished in a yeares space Hereof the Hebrew Doctors write thus It is a common custome throughout all Israel that
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
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
to be revived when it is built and repaired 1 Chron. 11. 8. and stones revive when they are restored to their former state Nehem. 4. 2. And the Apostle confirmeth this interpretation citing the place thus At this time will I come Rom. 9. 9. It may also be translated According to the time of life or rather at this time of life the word this being usually understood as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife According to this time when ye shall be alive A like promise is made in 2 King 4. 16. 17. where the Greeke version hath as the time or when the houre liveth Vers. 11. into dayes that is into yeeres as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes for very aged Luke 1. 7. 18. So Gen. 24. 1. the way that is the custome or manner of women for the ordinary and naturall course of the body or fluors mentioned Levit. 15. 19. 25. meaning that she was past naturall strength to conceive and beare children as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ when wee were without strength Rom. 5. 6. even dead in trespasses and sinnes Ephes. 2. 1. Vers. 12. laughed as thinking it could not bee which her weake faith is after reproved and shee strengthned vers 13. 14. But Abrahams laughing was for joy in beleefe and admiration Gen. 7. 17. and so was Satahs afterward Gen. 21. 6. wherefore her faith also is commended unto us Heb. 11. 11. my Lord that is my husband whom Sarah reverenceth by this name wherefore her obedience is set forth for an example to all women in 1 Peter 3. 6. Vers. 14. any thing or word that is whatsoever can be spoken of unpossible or marvellous that is hard to be done or unpossible as the holy Ghost translateth this according to the Greeke version Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne Here God graciously pardoneth Sarahs infirmity after he hath reproved her and repeateth his promise to strengthen her faith that shee might bee blessed in beleeving that there should be a performance of those things which were told her from the Lord as Luke 1. 45. For Zachary was stricken dumbe for a time because hee beleeved not a like promise made unto him Luke 1. 13. 18. 20. Vers. 16. to bring them on the way or to send them away to weet with honour and after a godly sort as the Apostle speaketh 3 Ioh. 6. for this is a dutifull kindnesse much spoken of as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide that is I will not hide As shalt thou build me an house 2 Sam. 7. 5. is the same that thou shalt not build 1 Chron. 17. 4. And doe men gather grapes of thornes Mat. 7. 16. which another Evangelist recording saith men doe not gather Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets Amos. 37. Vers. 18. being shall be that is shall surely bee or become in him that is in his seed Christ see Gen. 12. 3. Vers. 19. how that hee will or to the end that hee may command but the Greeke keepeth the former sense his house the men of his house as the Chaldee explaineth it According to this is the law Deut. 6. 7. and 11. 19. and they shall keepe or that they may keepe these two phrases are implyed in the Hebrew and the Scripture useth them indifferently as judge not and ye shall not bee judged Luke 6. 37. or that ye be not judged as Mat. 7. 1. the way that is the true religion faith and obedience prescribed for men to walke it Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith the wates that are right before the Lord. unto him or of him The Greeke translateth all things that he hath spoken unto him Vers. 20. heavy or grievous of their sinnes see the notes on Gen. 73. 13. The Greeke here translateth their sinnes are very great Vers. 21. I will goe downe see this phrase in Gen. 11. 5. The Chaldee saith I will appeare and judge done altogether or made a full end that is have wholly finished their sinne which bringeth forth death Iam. 1. 15. This word full-end or consummation is used also for the full punishment and consuming of the sinners Ier. 46. 28. that I may know so the Greeke translateth it may also be Englished I will know that is make triall God speaketh of himselfe after the manner of men So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth I will consume them if they repent not but if they doe repent I will not take vengeance Vers. 22. the men two of the three which appeared to Abraham vers 2. which were two Angels Gen. 19. 1. the third stayed with Abraham and he is called Iehovah the Lord Christ. stood or was standing as the Greeke translateth the Chaldee addeth stood in prayer before the Lord so Gen. 19. 27. And elsewhere by standing before God prayer is meant as Ier. 15. 1. And Christ saith when ye stand praying Mark 11. 25. Vers. 23. drew-neere to make his requests to the Lord a signe and fruit of faith Heb. 7. 19. and 10. 22. consume or make-an-end of Vers. 24. If so be or It may be peradventure it is a word that intimateth difficulty and yet with some hope of possibility as in Exod. 32. 30. Ios. 14. 12. Zoph 2. 3. 1 Sam. 14. 6. 2 King 19. 4. spare or forbeare forgive the place under one City Sodom implying all the rest Vers. 25. Far be it from thee The Hebrew Chalilah signifieth a profanation or profane thing and so forbidden to be done And sometime the name of God and Lord is added as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase God forbid or Gods forbod The Apostles following the Greeke version expresse it sometime by Me genoito bee it not or sarre be it Rom. 3. 4. 6. sometime by hileos that is propitious or favourable as praying God in mercy to keepe it away as Matth. 16. 22. Farre be it from thee or God forbid Lord. to doe or from doing this word or this thing judgement that is right judgement or equity So the word judgement is often used as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place and so the people of the place In Ier. 5. 1. God offreth the like for Ierusalem if there could a man be found that executed judgement and sought the truth hee would spare it Vers. 27. have taken upon me or have willingly begun for so the originall word sometime signifieth willingnesse and content Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning or
that in Isaak shall seed be called to thee Heb. 11. 17. 18. Abraham our father was hee not justified by works having offred Isaak his sonne upon thee altar Seest thou how faith wrought with his workes and by workes was faith perfected And the scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for justice and hee was called the friend of God Iam. 2. 21. 22. 33. Vers. 11. the Angell who speaketh as God ver 12. sweareth by himselfe and is called Iehovah verse 16. wherefore this was Christ himselfe see before on Gen. 16. 7. and 18. 2. V. 12. put not forth or send not forth that is lay no violent hands upon him Thus God spared Isaak from death and Abraham who beleeved that God was able to raise him up even from the dead did from thence also receive him in a parable Heb. 11. 19. I know that is I have experience God speaketh after the manner of men as in Gen. 18. 21. and often and thou hast or for that thou hast see Gen. 12. 19. Vers. 13. the ram Thus Abrahams word 〈…〉 s fulfilled that God would provide himselfe a lambe verse 8. and hereby the redemption of the Church by Christ the lambe without blemish 1 Pet. 1. 19. was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit I have found a ransome Vers. 14. Iehovah Iireth that is Iehovah will see or provide as verse 8. the Greeke interpreteth it The Lord hath seene for hee answering to Abrahams prophesie verse 8. the perpetuall memory of his mercy was kept in the name of the place Mori-Iah the usuall name of the mountaine is of like interpretation Iehovah being shortned into Iah whereof see Exod. 15. 2. The Chaldee paraphraseth thus And Abraham prayed and served God there in that place and said before the Lord here shall the generations to come serve God Therefore was it sayd in this day In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount wherein God was served 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh speaketh figuratively as the Scripture useth in all Sacramentall things because it was a signe of Gods providence So Moses called his altar Iehovah Nish Exod. 17. 15. Ierusalem is called Iehovah Shammah Ezek. 48. 35. it shall be seene or it shall be provided of God So this speciall providence of God towards Abraham is become a generall proverbe for the comfort of his children in all their distresses The Greeke translateth it In the mountaine the Lord was seene Vers. 16. By my selfe the Chaldee turneth it By my word Elsewhere the scripture saith God sweareth by his soule Ier. 51. 14. by his holinesse Amos 4. 2. by his name Ier. 44. 26. Of this the Apostle saith when God made promise to Abraham because he could sweare by no greater he sware by himselfe saying surely c. And God willing more-abundantly to shew unto the heyres of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it is impossible for God to lye wee might have a strong consolation Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort as al other scriptures Rom. 15. 4. And by this it is plaine that the Angell who spake to Abraham was God himselfe and this oath had the accomplishment in Christ Luk. 1. 73. c. assuredly-saith or the faithfull-saying The originall word Neum is peculiar to Gods oracles which all are faithfull sayings as Paul speaketh 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen Vers. 17. Surely so the Apostle following the common Greeke version translateth the Hebrew Ki which also signifieth Because or That Heb. 6. 14. And here under the name blessing is meant the promise of eternall salvation as the Apostle there sheweth thy seed for which the Apostle saith thee Heb. 6. 14. Againe where Moses saith thee in Gen. 12. 3. the Apostle saith thy seed Act. 3. 25. By such interpretations the holy Ghost teacheth us how to understand the Scriptures and by Abrahams seed Christ the principall and author of salvation is implyed and all the faithfull by him saved Gal. 3. 16. 29. shore Hebrew lip Here they are compared to the sand of the sea which before in Gen. 13. 16. were to be like the dust of the earth see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it was fulfilled as the Apostle observeth Heb. 11. 11. 12. thy seed Isaaks posterity Gen. 21. 12. the gate for gates as tree for trees see Gen. 3. 2. and by gates he meaneth cities and all strong defensed places as the doore or entring of the gate 2 Sam. 10. 8. is explained to be the doore of the citie 1 Chron. 19. 9. And at the gates of cities were publike places of judgement Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here by the gate dominion over them by inheritance Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities and so in Gen. 24. 60. his or their enemies meaning enemies of the seed which word being put for children at the Chaldee translateth it may have with it a word singular or plurall and so the Scripture speaketh indifferently as saying of the people it went 2 Chr. 10. 5. or they went 1 King 12. 5. it rejoyced 2 King 11. 20. which another Prophet writing saith they rejoyced 2 Chron. 23. 21. So 2 King 21. 24. with 2 Chron. 33. 25. and 2 King 23. 30. with 2 Chr. 36. 1. The reason hereof is because a multitude is many and yet as one therefore that which in Mat. 20. 31. is ochlos a multitude in Mar. 10. 48. is polloi many Vers. 18. in thy seed here the word seed is in speciall meant of one that is Christ Gal. 3. 16. 18. who was both of the seed of David and sonne of Abraham according to the flesh Rom. 1. 3. and also God over all blessed for ever Rom. 9. 5. in whom the nations doe blesse themselves and glory Ier. 4. 2. Ps. 72. 17. blesse themselves that is apply thy faith the blessing of Christ to themselves and so profess it or shall be blessed as the Greeke translateth it and as the promise was before made in that forme in the Hebrew Gen. 12. 3. and after in Genesis 28. 14. Vers. 19. Beersheba which the Greeke interpreteth the well of the oath See before in Gen. 21. 31. Vers. 20. Milcah called in Greeke Melcha shee was Abrahams brothers wife Gen. 11. 29. Of whose off-spring Abraham now heareth glad tidings unto whom he after sendeth for a wife for his sonne Isaak Gen. 24. Vers. 21. Uz or Urs in Greeke Oox. In this land Iob the patient dwelled Iob. 1. 1. There was also another Vz of Aram
from off thy necke And Esau hated Iakob for the blessing with which his father had blessed him and Esau said in his heart The dayes of mourning for my father are nigh and I will kill Iakob my brother And the words of Esau her elder son were told to Rebekah and she sent and called Iakob her yonger sonne and said unto him Behold Esau thy Brother comforteth him-selfe as touching thee to kill thee And now my sonne obey my voice and arise flee thou unto Laban my Brother to Charran And tarry with him a few dayes untill the hot-wrath of thy Brother turne away Vntill the anger of thy Brother turne-away from thee and hee forget that which thou hast done to him and I will send and take thee from thence why should I bee bereaved even of you both in one day And Rebekah said unto Isaak I am yrked of my life because of the daughters of Cheth if Iakob take a wife of the daughters of Cheth like these of the daughters of the land wherefore have I life Annotations THat he could not see Hebr. from seeing which phrase the Apostle turneth in Greeke not to see Rom. 11. 10. from Psal. 69. 24. Vpon this occasion Gods workes were shewed in Isaak as Ioh. 9. 3. for in his blindnesse he gave Iakob the blessing which he would not so have done if hee had seene vers 23. elder in Heb ew greater to weet of age or by birth as the Greeke translateth Elder and lesser for yonger v. 15. see Gen. 10. 21. Vers. 2. my death the Greeke saith my end yet lived hee after this above fourty yeeres Genes 35. 28. 29. Vers. 3. Venison Hebr. hunting whereof venison hath the name as being gotten by hunting So v. 5. 19. c. Vers. 4. that I may or and I will eate so in v. 7. and 10. These two phrases are used indifferently as that ye be not judged Matth. 7. r. which another Evangelist saith and ye shall not be judged Luke 6. 37. See also Gen. 12. 12. that my soule or to the end my soule that is I my selfe as after in v. 7. it is repeated Isaak being to give the blessing in faith Heb. 11. 20. would eate savoury meat and drinke wine ver 25. to stir up and cheare his spirit that he might be the more fit instrument of the spirit of God For sorrow anger and other such passions doe distemper the mind which may bee mitigated by outward meanes as wine maketh men to forget their misery Prov. 31. 6. 7. and musicke allayeth anger wherefore Elisha the Prophet when he was moved against King Iehoram called for a musitian who when hee played the hand of the Lord came upon the Prophet 2 King 3. 14. 15. blesse thee as the Priests with authority blessed and put the name of God upon the people Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death unto their children or some one of them as an inheritance by testament wherefore Paul speaketh of inheriting the blessing Heb. 12. 17. which also was of great authority and strength as being done by the Spirit of God and in faith and before the Lord as vers 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau who had his name of Doing is here promised the blessing upon his deeds as the law also promiseth blessing and life to the doers thereof Rom. 10. 5. but Iakob got the blessing by faith as do all the faithfull Gal. 3. 9. Vers. 7. before Iehovah that is in his presence by his power and authority and for ever the like phrase is of cursing 1 Sam. 26. 19. And being done before his death it was with the more power case reverence and as by his last will and testament So Deut. 33. 1. Vers. 12. if so be or Peradventure my father will feele me and I shall be c. The Greeke translateth it Mé pote which word Paul useth 2 Tim. 2. 25. in like sense If so be or If peradventure God will give them repentance as a deceiver or as one that causeth to erre the Greeke translateth it a despiser the Chaldee a mocker Or we may English it a very deceiver for in the Hebrew as is often a sure affirmation Neh. 7. 2. and so the Greeke answering thereto Iohn 1. 14. a curse not feared without cause for cursed is he that maketh the blind to erre in way Deut. 27. 18. and deceitfulnesse in all Gods works maketh men lyable to the curse Ier. 48. 10. Mal. 1. 14. Vers. 13. upon me thy curse a speech of her faith to incourage him though it may be mixt with infirmity of cariage for it seemeth she relyed on the oracle of God in Gen. 25. 23. the greater shall serve the lesse which oracle Isaak might understand not of the persons of Esau and Iakob but of the nations and peoples their posterity and therefore thought it his dutie to give the blessing of the first birthright unto Esau to whom by nature it belonged and which might not bee changed for affection as the Law after provideth in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also and therefore attempted this strange and perillous way to procure the blessing unto Iakob A like different meaning of that oracle is gathered by men at this day The Chaldee paraphraseth thus It was said unto me by prophesie that curses shall not come upon thee but blessings Vers. 15. desireable garments Hebr. garments of desire that is good sweet precious the Greeke translateth it a goodly robe or faire stole which was a long garment that great men used to weare Luke 20. 46. and 15. 22. The Priests after in the law had holy garments to minister in Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole Whether the first borne before the law had such to minister in is not certaine but probable by this example For had they beene common garments why did not Esau himselfe or his wives keepe them but being in likelihood holy robes received from their ancestors the mother of the family kept them in sweet chests from mothes and the like whereupon it is said in verse 27. Isaak smelled the smell of his garments These might well figure out those robes of innocency and righteousnesse wherewith the saints are clothed Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following see Gen. 3. 21. Vers. 19. firstborne This though it were not so properly and cannot in that respect bee excused yet was it true in mystery and spiritually as Iohn Baptist was Elias Matt. 11. 14. and we gentiles are the Circumcision Phil. 3. 3. Rom. 2. 28. and the children of promise are counted for the seed Rom. 9. 8. Gal. 4. 28. Vers. 20. brought it to passe or made it to meet or occurre in Greeke delivered it
former teares to proceed not from true repentance And in hating his brother for the blessing hee shewed himselfe to bee of that wicked one as was Kain 1 Ioh. 3. 12. 15. This hatred continued also in his posterity against Iakob Obad. v. 10. 11. c. for my father the Hebrew phrase as also the Greeke is of my father but the meaning is for my fathers death as the like speeches otherwhere manifest Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies Gen. 50. 10. The Greeke translateth Let the daies of my fathers mourning be nigh that I may kill Iakob my brother so making it a wish for his fathers speedy death and the Hebrew also will bear that translation yea his words are such as may imply not a stay till his fathers death but that hee would with the first opportunity kill Iakob and so his father would soone die with sorrow Thus meaning he would be a double parricide And Rebekah with the first sent Iakob away to prevent danger Vers. 42. comforteth himselfe in respect of his losse of the blessing with this purpose and hope to kill thee So the comfort of the wicked is grounded on evill The Greeke translateth he threatneth thee and the Chaldee he layeth wayt for thee Vers. 43. flee thou or flee for thy selfe and for thy safety Here the blessing brought speedy persecution and exile upon Iakob which his mother counselled him in faith to undergoe rather then for his life to make accord with Esau and to forgoe his first birthright now obtained Vers. 44 a few daies these fell out to bee twenty yeeres as the sequele of the history sheweth Gen. 31. 38. and Rebekah saw him no more as the Hebrew Doctors gather by the time of her death which they thinke was before Iakob came againe See the notes on Gen. 35. 8. Vers. 45. why should I be the Greeke turneth it lest I be bereaved and she speaketh of the losse of them both for that Esau for his murder was also to be killed by the law in Gen. 9. 6. or if man had not punished him God might have cursed and cast him out as he did Kain Gen. 4. 11. 16. of Cheth the Greeke saith daughters of the sonnes of Cheth the Chethites whom Esau had maried Gen. 26. 34. 35. This griefe she tooke for an occasion also to get Isaaks consent unto Iakobs departure of the land that is of the inhabitants of the land whether Chethites or any other of the Canaanites see Gen. 11. 1. wherefore have I that is what good will my life doe me meaning none at all CHAP. XXVIII 1 Isaak blesseth Iakob and sendeth him to Padan Aram for a wife 9 Esau seeing it marieth Machalath the daughter of Ismael 10 Iakob by the way hath a dreame and vision of a ladder 13 God appearing promiseth to blesse him and bring him home againe 16 Iakob awaking and moved with reverence of the place annointeth a stone set up for a pillar and nameth the place Bethel 20 and maketh a vow to honour God there when he shall returne in peace ANd Isaak called Iakob and blessed him and commanded him and said unto him Thou shalt not take a wife of the daughters of Canaan Arise goe to Padan Aram to the house of Bethuel thy mothers father and take to thee a wife from thence of the daughters of Laban thy mothers brother And God Almighty blesse thee and make thee fruitfull and multiply thee and be thou an assembly of peoples And he give to thee the blessing of Abraham to thee and to thy seed with thee that thou maist inherite the land of thy sojournings which God gave unto Abraham And Isaak sent-away Iakob and he went to Padan Aram unto Laban son of Bethuel the Syrian the brother of Rebekah mother of Iakob and Esau. And Esau saw that Isaak had blessed Iakob and sent him to Padan Aram to take unto him a wife from thence when he blessed him and commanded him saying thou shalt not take a wife of the daughters of Canaan And Iakob had obeyed his father and his mother and was gone to Padan Aram. And Esau saw that the daughters of Canaan were evill in the eyes of Isaak his father Then went Esau unto Ismael and tooke Machalath daughter of Ismael son of Abraham the sister of Nebajoth unto his wives to him to wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iakob went-forth from Beersheba and went to Charran And he lighted upon a place and taried there all night because the sunne was gone-downe and he tooke of the stones of the place and put for his pillowes and lay-downe in that place And he dreamed and behold a ladder set-up on the earth and the head of it reaching to the heavens and behold the Angels of God ascending and descending on it And behold Iehovah was standing above it and said I Iehovah the God of Abraham thy father and the God of Isaak the land that which thou lyest upon to thee will I give it and to thy seed And thy seed shall be as the dust of the earth and thou shalt spread-abroad to the sea and to the East and to the North and to the south and blessed shall be in thee all families of the earth and in thy seed And behold I will be with thee and will keepe thee in all the way that thou shalt goe and will returne thee againe unto this land for I will not leave thee untill that I have done that which I have spoken unto thee And Iakob awaked out of his sleepe and he said Surely Iehovah is in this place and I knew it not And he feared and said how fearefull is this place this is no other but the house of God and this is the gate of heavens And Iakob rose-up-early in the morning and took the stone that he had put for his pillowes and set it for a pillar and he powred oile upon the head thereof And hee called the name of that place Bethel but Luz was the name of the citie at the first And Iakob vowed a vow saying If God will be with mee and will keepe mee in this way which I am going and will give me bread to eat and rayment to put on And I returne in peace unto my fathers house and Iehovah shall be to me a God And this stone which I have set for a pillar shall be the house of God and of all that thou shalt give to me I will tithing givethe-tenth unto thee Annotations BLessed him God hereby confirmed Iakobs faith against doubts and feares both of things past and to come while his father now wittingly and willingly blesseth him and comforteth him against future troubles that might befall him in his pilgrimage The Hebrew Doctors say Better is the end of a thing then the beginning thereof Eccles. 7 8. the first blessings where with Isaak blessed Iaakob were of the dew of heaven and corne of the earth Gen. 27. 28. the after
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
the good of Israel I have seene for vengeance upon those that oppresse them In this sense Zacharie said at his death The Lord see it and require it 2 Chron. 24. 22. their taskemasters or his taskmaster speaking of the people as of one man see the notes on Gen. 22. 17. Taskmasters here properly are Exactors and is generally used for such as require and exact either money as in 2 King 23. 35. or any debt Deut. 15. 2. or otherwise doe oppresse any Esa. 53. 7. Here the Greeke translateth it workmasters the Chaldee rulers They figured spirituall tyrants also from whom will deliver his people Esa. 9. 4. and 14. 2. and 60. 17. Vers. 8. am come downe to wit in this vision as the Chaldee translateth I doe appeare or am revealed See Gen. 11. 5. them Hebr. him that is the people The Greeke translateth it them so doth the Holy Ghost in Act. 7. 34. the hand that is the power and dominion as Gen. 16. 6. and 32. 11. So Christ came to deliver us out of the hands of our enemies Luk. 1. 74. whereof this now was a type milke and honey under which all other blessings are comprehended there was no lacke of any thing Deut. 8. 7. 8. 9. Of this country see the notes on Gen. 12. 5. and as the land figured out a heavenly country so milke and honey signified spirituall blessings in Christ Song 4. 11. Psal. 19. 11. Esa. 55. 1. 1 Pet. 2. 2. This praise of the land is often mentioned by this phrase as in Exod. 13. 5. and 33. 3. Lev. 20. 24. Deut. 6. 3. and 11. 9. Ios. 5. 6. Ier. 11. 5. Ezek. 20. 6. And the Israelites upon the first view acknowledged it so to be Num. 13. â—â— and yeerely professed the same by Gods co 〈…〉 nt Deut. 26. 9. 15. Yet the rebellious despised it and called Egypt a land that floweth with milke and honey Num. 16. 13. 14. Canaanite that is as the Greeke and Chaldee translate Canaanites Chethites c. See Gen. 10. 16. and 15. 20. So after verse 17. Vers. 10. send thee The secret inspiration which Moses had before from God Exod. 2. 11. Acts 7. 25. is here become an open calling and full commission and hee whom the Israelites had refused saying who made thee a ruler and a judge the same did God send to be a ruler and deliverer by the hand of the Angel which appeared to him in the bramble-bush Act. 7. 35. This sending of Moses is also mentioned as a mercie of God Psal. 105. 26. Mich. 6. 4. Hos. 12. 13. unto Pharaoh the Greeke addeth king of Egypt in Act. 7. 34. it is I will send thee into Egypt bring thou in Greeke thou shalt bring See the notes on Gen. 20. 7. Vers. 12. Certainly or Because I will be the Chaldee saith because my word shall be thine helpe this the present apparition of my glory in the bush which thou seest or this that followeth ye shall serve God at this mount The first was a signe to st engthen Moses in his businesse with Pharaoh Exod. 5. 22. 23. the latter to confirme him against the many rebellions of Israel mentioned in Num. 11. 10. 11. 14. 15. Deut. 9. 22. 23. 24. at this or by this mount This was fulfilled when at mount Sinai the law being given the tabernacle was made and sacrifice and other service performed unto God Exod. 19. and 25. c. which being a mount in the wildernesse in Arabia the worshippers children thereof were in bondage as was Agar and figured the old Testament and those under the same by Moses law Gal. 4. 24. 25. Now wee by Christ are not come thither but unto mount Sion where all the house of Israel and all in the land are to serve the Lord Heb. 12. 18. 22. Ezek. 20. 40. Rev. 14. 1. Vers. 13. what is his name This may imply after what manner and to what end God had now appeared whether for mercie or judgement For God by names manifesteth his workes as after appeareth in Exod. 6. 3. So the Hebrews teach in Elle shemoth rabba upon this place that when God judgeth his creatures hee is called Elohim God when he warreth against the wicked hee is called Sabaoth Lord of hosts when he doth mercie unto the world he is called Iehovah as in Exod. 34. 6. Iehovah Iehovah God mercifull and gracious Vers. 14. I am that I am The Hebrew Ehjeh asher ehjeh properly signifieth I will bee that I will be the Greek translateth I am he that Is. And God is called He that Is that was and that will bee Rev. 16. 5. where this name Ehjeh is opened as also the name Iehovah whereof see Gen. 2. 4. Exod. 6. 3. It implieth Gods eternall and unchangeable Being in himselfe before whom all nations are as nothing Esa. 40. 17. and the constant performing of all his words to be now and for ever that which he was before to Abraham Isaak and Iakob verse 15. So Iesus Christ yesterday and to day the same and for ever Heb. 13. 8. The Rabbines doe thus also explaine this name in Elle shemoth rabba upon this text The blessed God said â—â—to Moses say 〈◊〉 them 〈◊〉 have beene and I the same now and I the same 〈◊〉 time to come c. I 〈◊〉 or I will be hath sent c. The Chaldee paraphrase called Ionathans giveth both expositions I â—e that was and hereafter will be hath sent me unto you Vers. 15. my memoriall or the memoriall of mee that whereby I will be remembred and mentioned alwaies To this the Prophets referre us as in Hos. 12. 5. Iehovah God of hosts Iehovah is his memoriall and Iehovah thy name is for ever Iehovah thy memoriall is to generation and generation Ps. 135. 13. and 102. 13. and generation or of generation that is all generations or ages The Chaldee supplieth the word and as the Hebrew elsewhere doth in Psal. 135. 13. saying to every generation and generation Vers. 16. Elders or Senatours in Greeke the senate such were not onely aged men but teachers and governours of the people as among other nations See Gen. 50. 7. By the Elders things were orderly communicated with the multitude as Exod 12. 3. 21. and 19. 3. 7. visiting the Greeke translateth with visitation that is surely or carefully visited and that in mercy as Gen. 21. 1. Albeit from the word twise repeated some of the Hebrewes gather a visitation in mercy concerning Israel and a visitation in judgment concerning the Egyptians for their afflicting of Israel as was promised in Gen. 15. 14. R. Menachem on Exod. 3. Vers. 17. Egypt or the Egyptians as vers 8. and as the Greeke translateth here Canaanite that is Canaanites Chethites c. See verse 8. Vers. 18. met with us that is appeared unto us and so called and commanded us to offer him sacrifice Men are said to meet with God by praier and hee to meet them by appearing and speaking unto
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
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
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.
obedience which wee all owe unto the Lord and from which no persecution or tyranny should stay us And the not leaving of an hoofe behinde signified their full departure out of Egyptian bondage leaving nothing to tempt or occasion them to returne thither againe which God after forbade them Deut. 17. 16. and 28. 68. Hos. 9. 3. Vers. 27. made strong that is hardned as the Greeke translateth See Exod. 4. 21. would not or was not perswaded consented not to send them notwithstanding all these plagues This word is not used in all this historie untill now it setteth forth Pharaohs wilfulnesse Vers. 28. no more Hebr. adde not to see so in the verse following Here Pharaoh is inraged against Moses and more fully manifesteth his hardnesse of heart unto whom Moses answereth with no lesse courage and faith in God not fearing as Paul saith the wrath of the king but induring as seeing him who is invisible Heb. 11. 27. Therefore ere hee went out of his presence he denounceth the last plague in the chapter following and departed neuer seeing him more As Pharaoh by all these plagues is not bettered but worse hardned so when the beasts throne and kindome is darkened they gâ—â—â— their tongues for paine and blaspheme the God of heaven because of their paines and their sores and repent not of their deed Rev. 16. 10. 11. Vers. 29. well or right the Greeke translateth as thou hast said So it was not an approbation of Pharaohs evill speech but a signification that it should so come to passe Wherein Moses shewed great faith in God and courage against the king whose wrath he feared not as the Apostle observeth in Hebr. 11. 27. For before his departure hee threatneth the last plague and goeth out very angry Exod. 11. 4. 8. CHAP. XI 1. Gods message to the Israelites to borrow jewels of their neighbours the Egyptians 4 Moses threatneth Pharaoh with the death of all the First-borne in Egypt 9 Pharaohs heart is hardened still ANd Iehovah said unto Moses Yet one plague will I bring upon Pharaoh and upon Egypt afterwards hee will send you away from hence when hee shall send you away he shall thrusting thrust you out from hence altogether Speake now in the eares of the people let every man aske of his neighbour and every woman of her neighbour jewels of silver and jewels of gold And Iehovah gave the people grace in the eyes of the Egyptians also the man Moses was very great in the land of Egypt in the eyes of Pharaohs servants and in the eyes of the people And Moses said thus saith Iehovah About midnight will I goe out into the midst of Egypt And every first-borne in the land of Egypt shall die from the first-borne of Pharaoh that sitteth upon his throne even to the first-borne of the bond-woman that is behinde the mill and every first borne of beasts And there shall bee a great crie in all the land of Egypt such as there hath beene none like it nor shall bee like it any more But against any of the sons of Israel shall not a dogge move his tongue against man or beast that ye may know how Iehovah maruellously severeth between the Egyptians and Israel And all these thy servants shall come downe unto mee and bow downe themselves unto me saying Goe out thou and all the people that is at thy feet and after that I will goe out and hee went out from Pharaoh in heat of anger And Iehovah said unto Moses Pharaoh shall not hearken unto you that my wonders may be multiplied in the land of Egypt And Moses and Aaron did all these wonders before Pharaoh and Iehovah made strong the heart of Pharaoh and he sent not away the sonnes of Israel out of his land Annotations SAid or had said before he went last unto Pharaoh being called Exod. 10. 24. therefore ere he departeth out of his presence hee denounceth this last plague as appeareth by the 8. verse following thrusting thrust that is earnestly and hastily thrust as came to passe Exod. 12. 31. 33. The Greeke translateth with all rejection he shall reject or cast you out and as the Chaldee saith with full rejection Vers. 2. in the eares The Greeke addeth privily the people the Israelites his neighbour an Egyptian this was signified at the first Exod. 3. 22. jewels or vessels instruments of all sorts These they borrowed but never restored Gods extraordinary commandement was their warrant as it was unto Abraham for the killing of his sonne Gen. 22. and it was a recompence of their labours wherewith they had served the Egyptians Vers. 3. grace that is favour Hebr. the grace of the people which the Greeke translateth grace to his people see the notes on Exod. 3. 21. and Gen. 39. 21. Verse 4. said to Pharaoh before he went out of his presence verse 8. and Exod. 10. 29. I goe out the Chaldee saith I will be revealed this God did by his Angell that destroyed them Exod. 12. 23. And this going out as the like phrase of passing through in Exod. 12. 12. is meant for evill unto Egypt unto which the Scriptures elsewhere have reference as in Amos 5. 17. I will passe through thee saith the Lord. Vers. 5. on his throne that is which shall reigne after him the Chaldee explaineth it which shall sit upon the throne of his kingdome And the holy text so explaineth it selfe as his throne 1 Chron. 17. 12. is the throne of his kingdome 2 Sam. 7. 13. and to sit on the throne is to reigne in stead of another 1 Kin. 3. 6. with 2 Chron. 1. 8. and a man upon the throne 1 King 9. 5. is expounded to be a ruler 2 Chron. 7. 18. behinde the mill or after the mill stones that is in prison grinding at the mill as is explained in Exod. 12. 29. Iudg. 16. 21. Esa. 47. 1. 2. and she is said to be behinde or after it for thrusting it before them as they wrought Vers. 7. move that is they shall not have the least let or disturbance See the like in Ios. 10. 21. The dog signifieth the wicked Psal. 22. 17. 21. that such should not move their tongue is according to that saying Iniquitie shall stop her mouth Iob 5. 16. Psal. 1â—7 42. severeth Greeke glorifieth see Exodus 8. 22. V. 8. servants the Counsellors Nobles Courtiers These compelled by the plague should bow down to Moses so greatly would God honour his servant So God promiseth his Church that Kings and Queenes should bow downe thereto with their face towards the earth c. Esay 49. 23. at thy feete following thee the Greeke translateth it whom thou leadest the Chaldee with thee heat or inflammation of anger Though Moses was a very meeke man above all the men that were upon the earth Numb 12. 3. yet now in the Lords cause with whom Pharaoh had so often mocked hee is very wroth and so the king and hee doe part angry each with other as
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
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
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
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in â—ssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
himselfe for it is written AND THOV SHALT LOVE THE LORD THY GOD Deut. 6. 5. And the holy blessed God himselfe loveth strangers Deut. 10. 18. Maimony in Degnoth c. 6. s. 4. Vers. 35. unrighteousnesse or injurious-evill see vers 15. in mete yard the Greeke translateth it in measures The Hebrew Middah is properly such measure or dimension as concerneth the greatnesse of things or length of them by the yard elle inch rod or the like the next two concerne the multitude of things by weight as in skoles or by measure as in vessels Hereof the Hebrewes say Hee that weigheth to his neighbour by lesser weights then the people of that countrie are wont to doe or meteth by a lesser mete-yard then they are wont transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse is a theefe yet he payeth not the double as in Exod. 22. 4. but payeth him his measure or his weight Neither is he beaten for this trespasse because he is bound to make restitution Who so hath in his house or in his shop a lesser meteyard or weight transgresseth the Law in Deut. 25. 13. 14. For though he himselfe doe not sell thereby yet an other may coâ—e who knoweth it not and may measure by it Whether he buy and sell with an Israelite or with an Infidell if hee mete or weigh by too little a weight hee transgresseth and is bound to restore And so it is unlawfull to let an infidell erre in accompts but he must exactly reckon with him yea though hee be one that is subdued under thy hand how much more then with others that are not subdued Maimony treat of Theft chap. 7. Vers. 36. just stones Hebr. stones of justice which the Chaldee well explaineth true weights and the Greeke just weights So stones are often used for weights Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights are shewed to bee an abhomination to the Lord. The reason of this name is for that they used weights of stone rather then of other things They make no weights either of yron or of lead or of other like metall because they will canker and waxe too light but they make them of the cleare stony-rocke or of glasse or the like Maimony treat of Theft chap. 8. sect 4. Ephah put for all measures as the Greek and Chaldee here translate though the Ephah was one certaine measure like our Bushel containing ten Omers see the annotations on Exod. 16. 36. just Hin Hebr. Hin of justice the Hin was a measure of liquid things as the Ephah was for drie and it contained as much as seventie two hennes egges see the notes on Exod. 30. 24. And under these two names all other measures are comprehended which God requireth to be just and true condemning all falshood and deceit as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel the Magistrates looked unto these as in the Hebrew canons it is said The Iudges are bound to appoint Officers in every citie and in every shire that they may goe about into shops and look that their ballances and measures be just and determine the stinted measure of them And with whomsoever they finde any weight or measure too light or short or ballances that goe awry they have authoritie to smite him and to mulct him as the Iudges shall 〈◊〉 meet c. Maimony treat of Thft chap. 8. sect 20. These ordinances as they taught men justice in all their civill affaires so especially in spirituall that all things pertaining to religion be faithfully and equally weighed in the ballance of the heart by the measures and weights of the Lords sanctuarie that is by his lawes and words of truth contained in the holy Scriptures Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16 17. compared with Hos. 12. 7. As also that all persons be tried and judged according to their workes by the word of God Mat. 7. 1 2 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3. CHAP. XX. 1. Lawes for the punishment of him that giveth of his 〈◊〉 to Molech 6 of him that goeth to Wizards 9 of him that curseth his parents 10. of adulterers 11 14 17 19. of 〈◊〉 〈◊〉 persons 13. of them that lye with mankinde 15 or with beasts 18 or with a woman in her 〈◊〉 7 12 26 Holinesse and obedience 〈◊〉 required 23 the manners of the heathens to be avoided 25 difference to be put betweene beasts clean and uncleane 〈◊〉 Wizards must be stoned to death ANd Iehovah spake unto Moses saying And thou shalt say unto the sons of Israel Every man of the sonnes of Israel or of the stranger that sojourneth in Israel that giveth of his feed unto Molech he shall surely be put to death the people of the land shall stone him with stones And I will set my face against that man and will cut him off from among his people because he hath given of his seed unto Molech that hee might defile my sanctuary and to prophane the name of my holinesse And if the people of the land hiding shall hide their eyes from that man when hee giveth of his seed unto Molech that they put him not to death Then I will set my face against that man and against his familie and will cut off him and all that goe-a-whoring after him to goe-a-whoring after Molech from among their people And the soule that turneth unto them that have familiar spirits and unto wizards to goe-a-whoring after them I will also set my face against that soule and will cut him off from among his people And yee shall sanctifie your selves and be holy for I am Iehovah your God And yee shall keepe my statutes and doe them I am Iehovah that sanctifieth you For every man that curseth his father or his mother shall be surely put to death hee hath cursed his father or his mother his bloods shall be upon him And the man that committeth-adulterie with a mans wife that committeth-adulterie with his neighbours wife the adulterer and the adulteresse shall surely bee put to death And the man that lyeth with his fathers wife hath uncovered his fathers nakednesse both of them shall be surely put to death their bloods shall be upon them And the man that lyeth with his daughter-in-law both of them shal be surely put to death they have wrought confusion their bloods shall be upon them And the man that lyeth with a male like copulation with a woman they have done abhomination both of them they shall be surely put to death their bloods shall be upon them And the man that taketh a wife and her mother it is wickednes they shall burne him and them with fire that there be no wickednes among you And the man that giveth his copulation with a beast hee shall surely bee put to death and yee shall kill the beast And the woman that approcheth unto
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
And these are burnt to death He that lyeth with his wives daughter whiles his wife liveth or with her daughters daughter or with her sons daughter or with his wives mother or with her mothers mother or with her fathers mother He that lyeth with his daughter or with his daughters daughter or with his sons daughter Thou hast no unlawfull copulation puniâ—hed with Strangling but for lying with a mans wife onely Levit. 20. 10. And the death which the Law speaketh of absolutely that is without naming what kinde of death it shal be is Strangling And if she be a Priests daughter she is burned Levit. 21. 9. and he that lay with her is strangled and if shee be a betrothed maid they are both of them stoned Deuter. 22. 24. and wheresoever the Law saith Their bloods upon them that is by stoning For all other unlawfull copulations there is cutting-off onely and not death by the Magistrate Therefore if there be witnesses and evidence the Iudges are to beat them for all that deserve cutting-off are to be beaten Maimony in Issurei biah chap. 1. sect 1. 7. Thus by their owne grant this case is singular and there is no other reason of the adulterers strangling then the commanding of their death absolutely Among the heathens also adulterie was punished with death as the King of Babylon rosted Zedekiah and Ahab in the fire because they committed adultery with their neighbours wives c. Ieremie 29. 22. 23. This sinne is a fire that consumeth to destruction and will root out all a mans increase Iob 31. 12. Hee that d 〈…〉 h it destroyeth his owne soule Prov. 6. 32. Vers. 11. their bloods upon them that is they shall be stoned in Greeke both of them are guilty and the Chaldee saith worthy to be killed So in the rest that follow Vers. 12. wrought or done confusion which the Greeke translateth have done-impiously Vers. 13. like copulation with a woman Hebr. with the lyings or copulations of a woman see Levit 18. 22. Vers. 14. wickednesse or a wicked purpose in Chaldee counsell of sinnes in Greeke an unlawfull act See Levit. 18. 17. Vers. 17. impietie or reproach ignominie as the Greeke and Chaldee doe translate it cut-off in Greeke destroyed before the sonnes of their kinne that is soone and openly to weet by the hand of God and to be beaten by the Magistrate as the Hebrewes say See the notes on verse 10. his iniquitie that is the punishment due thereunto as Gen. 19. 15. Vers. 18. having her sicknesse her menstrual-infirmitie for which she was separated as uncleane even from her husband therefore the Greeke translateth it put-apart and the Chaldee uncleane See the annotations on Levit. 12. 2. and 15. 19. 24. the fountaine or well figuratively so called because of the issve as in Levit. 12 7. The Greeke here in the first place keepeth the metaphore hee hath uncovered her fountaine the Chaldee saith her ignominie in the second place the Greeke translateth she hath uncovered the issue of her blood where the Chaldee saith the uncleannesse of her blood The Holy Ghost also explaineth it so for where it is said in Marke 5. 29. the fountaine of her blood was dried up an other Evangelist saith her issue of blood stanched Luke 8. 44. By the Hebrew doctors the wombe wherein the childe is formed is called the Fountaine Maimony in Issureibiah chap. 5. sect 3. Therfore also they exempt virgins from this pollution as is noted on Levit. 15. 19. cut-off in the Greek and Chaldee destroyed to weet by the hand of God for presumptuous doing against this Law Levit. 15. 31. and by the Magistrates if it were knowne she was beaten Maimony in Issureibiah chap. 1. sect 22. And from the Law for washing her in Levit. 15. they teach that the woman which hath her sicknesse or hath an issue or hath borne achilde if shee wash not her selfe in water who so lyeth with any one of them though it be after many yeeres is guilty of cutting-off Maimony ibidem chap. 4. sect 3. But those legall washings figured our better cleansing by the blood of Christ Esa. 4. 4. 1 Ioh. 1. 7. Vers. 20. his aunt which the Chaldee expoundeth his uncles or fathers-brothers wife see Levit 18. 14. childlesse meaning either that God will give them no children or soon take them away if he doe give them For by the Hebrew canons the Magistrates might not put them to death but beat them onely for this sinne See the notes on verse 10. Verse 21. shall be childlesse the Greeke translateth shall dye childlesse as verse 20. Sol. Iarchi hereupon noteth Childlesse meaneth if he have children he shall bury them if he have no children hee shall dye without children therefore the scripture differeth saying in verse 20. they shall dye childlesse and in verse 21. they shall be childlesse They shall die childelesse if he have any at the time of transgression he shall have none at his death for he shall bury them whiles he liveth they shall be childlesse for if hee have none when he transgresseth he shall be all his daies as he now is Vers. 22. And or Therefore ye shall keepe spue or vomit you not out which the Greeke and Chaldee turne loathe or abhorre you See Levit. 18. 25. 26. 28. Verse 23. nation in Greeke nations in Chaldee peoples amyrked or am grieved with and consequently doe abhorre them as the Greeke translateth it and the Chaldee my Word abhorreth them Thus also God was affected with Israel and complained Fortie yeeres I was yrked with that generation Psal. 95. 10. Vers. 24. milke and honey that is all good and comfortable blessings which were also figures of heavenly graces see the notes on Exod. 3. 8. separated in Greeke disparted or disbounded you from all the nations Gods lawes are as a wall and hedge to keepe his people from the statutes and manners of the wicked So Solomon said Thou didst separate them to thy selfe for an inheritance from all the peoples of the earth 1 King 8. 53. Vers. 25. separate betweene the cleane beast that is put difference by eating the cleane and refraining from the uncleane according to the Law in Levit. 11. which thing is here spoken of upon their separation from the peoples because their abstinence from uncleane beasts figured their abstaining from the communion of uncleane peoples as Act. 10. 12. 28. and as is shewed on Levit. 11. The Hebrewes say this is mentioned after the unlawfull copulations aforesaid because who so defileth him-selfe with them degenerateth and is as it were transformed into the nature of uncleane beasts c. R. Menachem on Levit. fol. 151. for uncleane that is that you should count them unclean and abstaine from them The Greeke translateth in uncleannesse Vers. 26. from the peoples in Greâ—ke from all the nations as in verse 24. to be mine or to bee unto me which the Chaldee interpreteth to serve before me Vers. 27. familiar spirit
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
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
the Amalekites 1 Sam. 15. 18. and the men of Sodem were evill and sinners Gen. 13. 13. And they sinned against their soules in causing their owne death and destruction for the soule is often used for the life as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger sinneth against his owne soule Prov. 20. 2. broad plates Hebr. out-spreadings of plates that is plates beaten out and spread broad to cover the brazen altar with them and they are hallowed or sanctified so as Sol. Iarchi explaineth it unlawfull for common use because they had made them for vessels of ministerie Or they were now sanctified of God before whom they sinfully offered them to bee an holy signe unto the people for a signe and a memortall to the sonnes of Israel vers 40. to make them remember the transgression of these sinners and to warne them that none hereafter doe the like So Aarons rod was kept for a signe Num. 17. 10. and God threatneth by destroying the wicked to make him a signe and aproverbe Ezek. 14. 8. Now all these things hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. Vers. 40. not any stranger or no man which is a stranger seed of Aaron that is sons or posteritie of Aaron so all Israelites or Levites save Aarons sonnes onely are counted strangers in this case of priesthood that he be not Heb. and he be not as Korah like him in rebellion and in punishment Therefore Moses afterward rehearseth this historie to keepe the people in obedience Deut. 11. 6 7 8. unto him or of him having reference to Moses speech in vers 29 30. that the truth of the judgement denounced might be manifest So the Apostle pronounceth woe unto such and saith they perish in the gaine saying of Kore Iude verse 11. Vers. 41. you have killed or as the Chaldee explaineth it you have caused the death Though they had prayed for the people v. 32. and the strangenesse of the punishments shewed unto all that they were of God and the judgements were still even before the eyes of the congregation yet doe they thus breake out into a new rebellion Vers. 42. the glorie of Iehovah it appeared to help his servants and to represse and punish the rebellious now as in former times Num. 12. 5. and 14. 10. and 16. 19. Vers. 45. Get you up that is Depart or Separate your selves as he said before in verse 21. as in a moment in Greeke at oâ—ce see the notes on verse 21. fell on their faces to pray as 〈◊〉 Ionathan addeth and as they did before in versâ— 22. So did David and the Elders of â—â—rael in 1 Chron. 21. 16. Verse 46. from off the Altar of this Chazkuni saith he warned him hereof that hee might 〈◊〉 erre through haste and effer strange fire a◠〈◊〉 and Abihu Levit. 10. and these other had â—â—re incense Incense that caused death when it was not in the hand of the Friest giveth liâ—e when it is in the Priests hand saith Chazkuni on this place Hereby the mediation of Christ for sinners was figured who is represented by the Aâ—gâ—ll standing at the Altar having a golden censâ—â— and much incense given unto him to offer it with the 〈◊〉 all Saints c. Rev. 8. 3. goe quâ—câ—ly or 〈◊〉 to goe with speed that is as the Chaldee and Greeke translateth carie quickly or in 〈◊〉 the 〈◊〉 in Chaldee death the Greeke translateth â—e 〈◊〉 begunne to breake that is destroy the pâ—â—ple Vers. 47. he put on incense to make atonement and to appease Gods wrath as it is said or the Priests They shall put it cense in thy 〈◊〉 or 〈◊〉 thine anger c. and favourably accept thâ—◠〈◊〉 Lord the worke of his hands Deut. 33. 10. 11. Herein he figured Christ our Mediarcur who maâ—â— intercession for the transgressors Esai 53. 12. 〈◊〉 23. 34. So the Hebrewes as R. Menachem on Num. 16. applie that prophesie of Es 〈…〉 ching Christ unto this worke of Aaron saying The meaning of this And he stood betweene the lâ—ving 〈◊〉 〈◊〉 dead is like that in Esai 53. 12. â—e hath 〈◊〉 out his soule unto death c. Verse 48. betweene the dead and the living so interposing and as it were exposing himseâ—â—e to the wrath of God for the people that by the atonement which he now made the plague might be stayed from the living w ch yet remained 〈◊〉 him that is joyned to all the living there is hope c. but the dead know not any thing c. neither 〈◊〉 they any more a portion for ever in any thing that is done under the Sunne c. There is no worke 〈◊〉 〈◊〉 vice nor knowledge nor wisdome in the grave wâ—â—ther thou goest Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉 not the Lord neither any that goe downe into 〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉 not hope for the truth of God Esai 38. 18. for after death commeth the iudgement Heb. 9. 27. And so by the Hebrew Doctors it is said There is no atonement for the dead Maimony in Misn. â—om 3. in Pesulei hamukdashin chap. 15. sect 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this saying A man whose wayes are rebellious in this 〈◊〉 and he dieth in them and turneth not by repe 〈…〉 he hath no power to reforme himselfe after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth he hath no meanes after his death 〈◊〉 be reckoned with the just men in the gar 〈…〉 〈◊〉 or Paradise of God And on Ecclis 6. 6. 〈◊〉 Chaldee paraphraseth thus yea though the 〈◊〉 of the life of a man be two thousand yeares if he have not exercised himselfe in the Law and hath not done judgement and justice by the oath of the Word of the LORD which shall be in the day of his death his soule goeth down to Gehenna or Hell torments unto one place whither all sinners doe goe So there was no estimation nor price of the dead for any vow in Israel as is noted on Levit. 27. 8. the plague was stayed This sheweth how greatly the praiers and actions of his servants doe prevaile with God when they are faithfull servent and according to his will I am 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediation for God heareth him alwaies Ioh. 11. 42. and hee is the Atonement for our sinnes 1 Iohn 2. 2. and for his sake God before whom the pestilence goeth in wrath remembreth mercie Habak 3. 5. 2. And as the bloud of the Paschall lamb figuring the bloud of Christ 1 Cor. 5. 7. stayed the Angell which destroyed the Egyptians from touching the Israelites Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense figuring the mediation of Christ Psal. 141. 2. Revel 8. 4. stayed the plague here
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
2. 28. with Act. 2. 17. 1 King 19. 10. with Rom. 11. 3. Esai 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8. Vers. 18. Neither shalt thou or And thou shalt not and so in the precepts following all which are joyned to the former with this copulative And otherwise than was in Exod. 20. to teach the conjoyning of all these commandements as into one bodie of the Law which must be likewise in our obedience Because Whosoever shall keepe the whole Law and yet offend in one point he is guiltie of all For hee that said Doe not cemmit adâ—â—tery said also Doe not kill c. Iam. 2. 10 11. Vers. 20. false or rash vaine The same word Shav used before in verse 11. but for it in Exo. 20. Moses useth the word Sheker false and so the Chaldee hath in this place Vers. 21. wife in Exod. 20. 17. our neighbours house is put in the first place and his wife in the second otherwise than here So they that would divide this commandement into two cannot shew which is the ninth and which is the tenth seeing Moses hath purposely changed the order desire Here againe Moses useth another word 〈…〉 veh whereas in Exod. 20. 17. he keepeth one word in all the particulars tachmod covet which are two words in sound but one in signification though it may be with some difference of degree whereof there be sundry other examples in Scripture as Hinneh Behold 1 Chron. 17. 1. for which another Prophet saith Reeh See 2 Sam. 7. 2. Chajath a troope in 2. Sam. 23. 13. or Machanah an host in 1 Chron. 11. 15. he returned jashab 2 Sam. 6. 20. or hee turned againe jissob 1 Chron. 16. 43. Iaghnal he offered up 2 Sam. 6. 17. or Iakrib he offered 1 Chron. 16. 1. and many the like so that from two words of like sense here cannot be gathered two sundry commandements The like was in the ninth commandement before in vers 20. And if this Desire be another commandement there were but nine given in Exod. 20. Or if there were ten as is avouched in Exod. 34. 28. then here must be eleven contrary to Deut. 10. 4. But degrees of the same sinne make not here severall precepts The Hebrewes make this desire to be lesse than coveting and say Desire bringeth a man to coveting and coveting bringeth him to unjust taking away for if the owners be not willing to sell though he would give them a great price and hee is urgent upon them then he falleth to taking by violence as it is said in Mic. 2. 2. And they covet fields and take them by violence Maimony tom 4. treat of Rapine c. c. 1. s. 10 11. his field the Greeke saith nor his field this also is added more than in Exod. 20. 17. And usually when any thing it repeated either by the Prophets or Evangelists i◠〈◊〉 with varietie of words and phrases of which being compared there is very great use for the understanding of the Scriptures Vers. 22. added no more meaning no moe commandements of this sort for they were but ten 〈◊〉 Deut. 4. 13. or no more unto the people there were spoken to Moses Exod. 21. 1. c. The Chaldee translateth ceased not see the notes on Nam 11. 25. of stones both to have them perpetuall to his Church Iob 19. 23 24. and in mysterie to shew the stonie nature of mens hearts see the annotations on Exod. 31. 18. unto mee that Moses might carry them to the people and see then duly executed So the Magistrate is the keeper of both the tables of the Law for Moses was 〈◊〉 in Ieshurun Deut. 33. 5. Vers. 23. and the mount understand and saw the mount as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw were terrible unto then because they were sinners but a meane to humble them and drive them unto Christ H 〈…〉 12. 18. 24. Gal. 3. 19. 24. Elders in Greeke Senate or Eldership The people all and even the greatest and best fled from before the Lord and came to Moses for to be a Mediator See Exod. 20. 18 19. in the annotations Vers. 24. his voice the Chaldee saith the voice of his Word So in vers 25. Vers. 25. why should we die The Greeke translateth let us not die so it is a deprecation This speech implieth the sentence of death also which their owne hearts pronounced against them for their sinnes for such a question is likewise an affirmation as Why doth hee speake blasphemies Mark 2. 7. is expounded this man blasphemeth Matt. 9. 3. And this sheweth the effect of the Law in our consciences it causeth the spirit of bondage to feare Rom. 8. 15. and when the voice of God in his Law is heard and understood of men it terrifieth and killeth before that they thinke they are alive without the Law Rom. 7. 9 10. fire which signified the force of the firie Law Deut. 33. 2. that it is in mans heart as a burning fire shut up in his bones as Ier. 20. 9. both manifesting sinnes and tormenting the conscience wherein it differeth from the Gospell Heb. 12. 18. then or surely Heb. and we shall dic Thus there was not a law given which could give life Gal. 3. 21. but the letter killeth 2 Cor. 3. 6. and the law is not of faith Gal. 3. 12. the hearing of it and escaping death caused them not to beleeve but the just shall live by faith through the Gospell of Christ Rom. 1. 16 17. unto whom the Law was a Schoolemaster Gal. 3. 24. Vers. 26. all flesh or who is any flesh that is any fraile man for all flesh is grasse Esa. 40. 6. The Greeke translateth For what flesh Which word flesh is often used for unregenerate man as is noted on Gen. 6. 3. and to such especially the Law is the terrours of death though all humane nature being in sinne is here condemned So in Psal. 143. 2. the living God The Hebrew words are both plurall implying the mysterie of the Trinitie as is noted on Gen. 1. 1. and he is called the living God as here so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places to oppose him unto all false gods which are called the dead Psal. 106. 28. whereupon it is said Yee turned to God from Idols to serve the living and true God 1 Thess. 1. 9. Also to shew that God is powerfull in operation being not only living in himselfe so that he only hath immortalitie 1 Tim. 6. 16. but the giver of life unto all For in him wee live and move and have our being Act. 17. 28. and he is the fountaine of living waters Ier. 17. 13. who continually and abundantly refresheth his people It signifieth also his eternitie as he that liveth for ever and ever Revel 10. 6. of whom it is said For he is the living God and continuing for
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
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing 〈…〉 to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
sect 3. Vers. 9. shalt kill him by shewing the thing to the Magistrate who hath power to kill him therfore the Greeke translateth Shewing thou shalt shew concerning him thine hand this is spoken to the accuser or first witnesse who must cast the first stone at him Deut. 17. 7. Of the manner of stoning used in Israel see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah in Chaldee to make thee to erre from the feare of the Lord that is to goe astray from his true worship â—â—d service as feare in Esay 29. 13. is expounded worship in Matt. 15. 9. of servants in Greeke and Chaldee of servitude or bondage Vers. 11. shall doe no more Hebr. shall not adde to doe as this evill word that is any such evill thing as this is For punishment of transgressours is a meane to restraine others from wickednesse and to make them wise Prov. 21. 11. On the contrary Because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words All Israel shall heare c. that a cryer was to proclaime before him unto all the cause of his death and they note foure sorts of evill doers before whom such proclamation was made The rebellious Elder Deut. 17. 13. the presumptuous false witnesse Deut. 19. 19 20. the intiser to Idolatry here spoken of and the stubborne rebellious sonne Deut. 21. 18 21. Maimony tom 4. treat of Rebels c. 3. s. 8. Vers. 12. If thou shalt heare say in one or When thou shalt heare of one that is of any one of thy cities This is one of the most severe lawes wherein God sheweth his jealousie and indignation against idolaters to the utter rooting out not onely of their persons but or their posterity goods and citie it selfe for ever of thy cities of the cities of Israel which were Gods people against whom onely this law is given if they should bee drawne to idolatry and not against those that were without So of spirituall judgment it is said Doe not yee judge them that are within But them that are without God judgeth 1 Cor. 5. 12 13. Vers. 13. sonnes of Belial that is wicked or mischievous persons which the Chaldee interpreteth sonnes of wickednesse Belial in Hebrew Beliijagnal is by interpretation without profit or without yoake that is lawlesse rebellious and wicked and this name is given unto Satan or Antichrist opposed unto Christ in 2 Cor. 6. 15. and to bee sonnes of Belial is to be addicted or given over unto wickednesse as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King 21. 10. The like is of a daughter of Belial 1 Sam. 1. 16. and man of Belial 1 Sam. 25. 25. and sometime the wicked are simply called Belial as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons so is it also to wicked things words or thoughts as in Deut. 15. 9. out from the middest of thee or from among you speaking to Israel from whom such wicked persons might in all ages goe forth as they did also from the Christian Churches as it is said They went out from us but they were not of us 1 Ioh. 2. 19. And this their going out argueth likewise their stubborne and presumptuous carriage in their evill which they did not in secret but as proclaiming warre against the Lord. have thrust away or have driven have withdrawne to wit out of the way as was expressed in vers 5. the Chaldee expoundeth it have caused to erre or goe astray and it noteth the force and efficacie or such seducers as Ieroboam is said to have driven Israel from following the Lord 2 King 17. 21. See before on Deut. 4. 19. the inhâ—bâ—tants This is spoken generally and indefinitely if all the inhabitants were seduced there is no doubt but the judgment following was to be executed the Hebrews also thinke if the greater part of the citie were drawn away they all that were seduced were to dye and the citie to bee destroyed but if the lesser part onely were withdrawne then they were killed but the citie it selfe was to be let stand as is further shewed in the annotations following other gods in Chaldee the idols of the peoples so here were two evills the forsaking of the true God whom they had knowne and the following of other gods whom they had not knowne Of these the Lord saith by his Prophet Bee astonished O yee heavens at this and be horribly afraid he yee very desolate saith the LORD for my people have committed two evills they have forsaken me the fountaine of living waters they have hewed them out cesternes broken cesternes that can hold no water Ier. 2. 12 13. Vers. 14. Then shalt thou enquire hee speaketh to Israel and therein chiefly to the Rulers whom it most concerned to try out this case and by these three enquire search aske that well or diligently he teacheth them what care should be had for finding out the truth that this severe judgment came not upon any without their due demerit The Hebrewes say They judge not a citie thrust away but in the judgment hall of 71 Magistrates it is said in Deut. 17. 5. Thou shalt bring forth that man or that woman unto thy gates and shalt stone them c. Particular persons are killed by the Iudges that are in every citie but the multitude are not killed save by the great Synedrion The great Court doe send and enquire and search till they know evidently that all the citie or the most of it is thrust away and turned to idolatry Afterward they send two learned men to admonish and to convert them If they convert and shew repentance it is well but if they persist in their folly the Synedrion doe command all Israel to goe up against them to warre and they doe besiege them and wage warre against them untill the citie be broken up When it is broken up forthwith they set for them many courts of judgment and doe judge them whosoever hath two witnesses come against him that hee served an Idoll after they have dispatched him they put him apart If all the Idolaters be found the lesser number they stone them to death and the rest of the citie is delivered If they be found the greater number they carry them up to the high Court and give sentence there against them Maim treat of Idolat c. 4. s. 3. 6. Vers. 15. smite the inhabitants the Greeke saith kill all the inhabitants with the slaughter of the sword which is to bee understood if they bee all found guilty as they say They kill with the sword all that have served the Idoll and smite every soule men women and children if all the citie bee thrust away If the Idolaters be found the greater number they smite all the little ones and women
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
this song for you and teach it the sonnes of Israel put it in their mouthes that this song may be a witnesse for mee against the sonnes of Israel For I will bring them into the land which I sware unto their fathers that floweth with milke and honey and they shall eat and be filled and be fat and they will turne unto other gods and serve them and despightfully provoke me and breake my covenant And it shall be when many evils and distresses have found them that this song shall answer before them for a witnesse for it shall not be forgotten out of the mouth of their seed for I know their imagination which they doe this day before I have brought them in unto the land which I sware And Moses wrought this song in that day and taught it the sonnes of Israel And he charged Ioshua the sonne of Nun and said Be strong and couragious for thou shalt bring in the sonnes of Israel unto the land which I sware unto them and I will be with thee And it was when Moses had made an end of writing the words of this Law in a booke untill they were finished That Moses commanded the Levites which bare the Arke of the covenant of Iehovah saying Take this booke of the Law and put it in the side of the Arke of the covenant of Iehovah your God that it may be there for a witnesse against thee For I know thy rebellion and thy stiffe necke Behold while I am yet alive with you this day yee have beene rebellious against Iehovah and how much more after my death Gather together unto mee all the Elders of your Tribes and your Officers that I may speake in their eares these words and call the heavens and the earth to witnesse against them For I know that after my death corrupting yee will corrupt your selves and will turne aside from the way which I have commanded you and evill will befall you in the latter daies because yee will doe evill in the eyes of Iehovah to provoke him to anger through the worke of your hands And Moses spake in the eares of all the Church of Israel the words of this song untill they were ended Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the two and fiftieth Section or Lecture of the Law See the notes on Gen. 6. 9. And here Moses setteth the state of Israel in order before his death OLd Hebr. sonne of an hundred and twenty yeeres of which phrase see Gen. 5. 32. So long while Noe preached to the world building the Arke Gen. 6. 3 14. 1 Pet. 3. 19 20. Of these 120. yeeres Moses lived 40. in Pharaohs court in Egypt Acts 7. 20 23. forty in the land of Madian Acts 7. 29 30. Exod. 7. 7. and 40. yeeres he governed Israel I can no more goe out that is no more administer in my office see the Annotations on Num. 27. 17. This inability of Moses was not so much for his age for his eye was not dim nor his naturall moisture fled Deut. 34. 7. as for the ordinance of God next mentioned and Iehovah or for Iehovah hath said as is shewed in Num. 20. 12. Deut. 3. 25 26. And is often in stead of For as is noted on Gen. 12. 19. Or it may be taken as another reason why Moses might no longer governe them Vers. 3. Ioshua in Greeke Iesus who was substitute in Moses place Num. 27. 16 17 18. c. A figure of our Lord Iesus who by grace and truth bringeth us into Gods eternall rest after the ending of Moses Law Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sorrow for Moses death by promise of the Lords presence among them and Ioshuahs succeeding government under him Vers. 4. of the Amorite that is of the Amorites as the Greeke translateth by whose destruction before mentioned in Numb 21. 23. c. Deut. 2. and 3. Israel is encouraged against their other enemies the land that is the people of the land Vers. 5. commanded you which was to root them out and let none remaine Deut. 20. 16 17. Vers. 6. Be ye strong or Be confirmed Hold fast to wit your faith in God in Greeke Quit you like men which word Paul useth in 1 Cor. 16. 13. So after in vers 7. couragious or be hardy strong valiant in heart and carriage This word is applied to the heart in Psal. 27. 14. and armes in Prov. 31. 17. and signifieth an increase and stedfastnesse Prov. 24. 5. Ruth 1. 18. The like exhortation is often used as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is in Chaldee his Word it is So in vers 8. faile thee or let thee goe leave thee to thy selfe but will hold thee fast So vers 8. and Ios. 1. 5. Heb. 13. 5. Vers. 7. strong and couragious or confirmed and strong as vers 6. Iosua being to beare the charge and toile of the people hath the same exhortation and promise in particular that was before unto all and it was in the eyes of all lest any after Moses death should deny his authority A like speech Davide made to Salomon 1 Chron. 28. 20. Vers. 8. he will be with thee the Chaldee paraphraseth his Word will be thy helpe Vers. 9. this Law in Greeke all the words of this Law in a booke which bare the Arke they had the chiefe charge to looke to the Arke and other holy things and though the Levites bare it as appeareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it as when they passed over Iordan Ios. 3. 6 17. when they compassed Iericho Ios. 6. 12. So after in v. 25. Moses spake to the Levites the Elders the Magistrates as the Priests by teaching so the Elders by governing are to look that the Law of the Lord be observed Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6 8 9 10. Vers. 10. of seven yeeres that is of every seventh yeere which was a yeere of release Deu. 15. 1. the solemnity or the set time as the Greeke and Chaldee translate it the time release of debts Deut. 15. 1 2 c. that being freed from worldly cares they might apply their mindes to Gods Law A figure of the yeere of grace and remission of our debts by Christ whereupon wee should give our selves to holinesse Luke 4. 18 19 21. Rom. 6. 10 11 12 13. Boothes or Tabernacles whereof see Lev. 23. Vers. 11. which he shall chuse to set his Arke and Tabernacle and so to place his name there Deut. 16. 2. thou shalt reade speaking to Israel generally and it was performed in speciall by the chiefest of them either the high Priest as Ezra the chiefe of them that returned from Babylon read it Nehem. 8. 1 2 3 c. or as the Hebrewes say the King himselfe when they had a King used to reade For this Commandement was to Ioshua
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eâ—â—azar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ— or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâ—eof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
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
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by cōsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
David Davids jewell or not able song Cethem is fine glistering gold Psal. 45. 10. of that this Michtam may be derived for a golden jewel and so note the excellency of this Psalme The like title is before the 56. 57. 58. 59. and 60. Psalmes Preserve me O God Christ speaketh this Psalme by David his figure as we are taught in the new Testament Act. 2. 25 31. and 13. 35. and here is handled his mediatorship death resurrection and ascension in thee Chaldee in thy word Vers. 2. Thou hast said he speaketh this to him-selfe Thou ô my soule sayest so the Chaldee Paraphrase explaineth it and the Greeke to make it plainer translateth I have said Or it may be spoken to the Spouse or Church of Christ. my good not unto thee understand extendeth not or pertaineth not to thee or is not for thee which the Greeke expoundeth thus of my goods thou hast no need For if man be just what giveth he to God or what receiveth he at his hand Iob 35. 7. The Chaldee saith my good is not given but of thee Vers. 3. To the Saints to wit my good extendeth as else-where Christ saith for their sakes sanctifie I my selfe that they also may be sanctified through the truth Ioh. 17. 19. are in earth such is the meaning of the Hebrew phrase in earth they the relative being put for the verbe which sometime the Hebrew it selfe explaineth as he not the King of Israel 1 King 22. 33. for it was not the King 2 Chro. 18. 32. so he overseer 2 King 25. 19. for was over-seer Ier. 52. 25. and sundrie the like excellent or noble glorious wonderfull an honourable title givē to Christiās See Ps. 8. 2. The Chaldee addeth excellent in good works all my delight in them or in whom all my pleasure is Heb. Chephtsibam that is my pleasure in them so in Esay 62. 4. the Church is called Chephtsi-bah that is my pleasure in her Vers. 4. Their sorrowes shall be multiplied This is meant of Idolaters who hastily endow that is offer sacrifice to another God and so increase their griefes which may be understood of afflictions or of grievous idols for the Hebrew ghnatsabim sorrowes is often used for idols as in Psal. 115. 4. and so the Chaldee Paraphrast taketh it here saying the wicked multiply their idols and after they hasten to offer their gifts Accordingly the sense may be this They whose grievous idols are multiplied they that endow another God I will not powre out their oblations that is I will not partake with them or be a mediatour for them endow another or hasten to another A similitude from dowries given in mariages meaning gifts and oblations hastily brought for divine worship powred out oblations or shed-offerings effusions properly put by figure of speech for effused or powred out liquour commonly called Drinke-offerings which were wont to bee powred out upon the sacrifices and by Gods law were to be of wine or Shecar Numb 15. 5 7 10. and 28. 7. but among idolaters were of bloud The Chaldee giveth this sense I will not receive with favour their drinke-offerings nor the bloud of their sacrifices take up their names that is not mention or speake of them according to the law Exod. 23. 13. Ios. 23. 7. Vers. 5. of my part or of my partage that is of the inheritance parted shared and diealt unto me So the Greeke turneth it of mine nheritance The word is generally used for lands cities goods spoiles c. that are shared out And this here hath reference to the law of the Priests which had no part among the people for that the Lord was their part and inheritance Numb 18. 20. The Lord is his peoples part Ier. 10. 16. and 51. 19. and againe his people are called his part Deut. 32. 9. my cup that is measure and portion of joyes or afflictions Psal. 23. 5. and 11. 6. my lot this also is used for an inheritance obtained by lot Ios. 18. 11. Iudg. 1. 3. The Apostle calleth Christs Church by this name 1 Pet. 5. 3. The Greeke translateth thou art he that restorest mine inheritance to me Vers. 6. The lines or Cords such were used in measuring of lands or heritages Psal. 105. 11. and 78. 55. 2 Sam. 8. 2. and figuratively a line is put for the portion measured Jos. 17. 5 14. 〈◊〉 is faire for me or which is faire unto mee that is which pleaseth me well Vers. 7. counselled me given me counsell by his word and Spirit touching my sufferings and the glory that shall follow 1 Pet. 1. 11. Luke 24. 25 26. God is wonderfull in counsell and excellent in worke Esay 28. 29. Vers. 8. I have proposed or equally set the Greeke which the Apostle followeth saith I beheld before Act. 1. 25. he is at my right hand The word is is supplied Act. 2. 25. For God to be at the right hand is powerfully to assist and comfort as on the contrary for Satan to be there is greatly to resist and annoy Psal. 109. 6. Zech. 3. 1. I shall not be moved or that I be not moved Act. 2. 25. Vers. 9. my glory This by the Apostle is applied to the tongue Act. 2. 26. which is the instrument wherewith we glorifie God See Psalm 30. 13. and 57. 9. Gen. 49. 6. dwell in confidence or abide with hope that is boldly safely and securely meaning that his flesh his body should abide or rest in the grave with sure hope of rising againe from death the third day Vers. 10. my soule The Hebrew Nephesh and Greeke Psuchee which we call soule hath the name of breathing or respiring and is therefore sometime used for the breath Iob 41. 12. it is the vitall spirit that al quick things move by therfore beasts birds fish and creeping things are called in Scripture living soules Gen. 1. 20. 24. And this soule is sometime called the bloud Gen. 9. 4. because it is in the bloud of all quick things Lev. 17. 11. it is often put for the life of creatures as keepe his soule Job 2. 6. that is spare his life a righteous man regardeth the soule of his beast Prov. 12. 10. that is the life so to seeke the soule is to seeke ones life to take it away Psal. 54. 5. Mat. 2. 20. It is also many times used for ones selfe as Iob justified his soule that is himselfe Iob 32. 2. Take heed to your soules that is to your selves Deut. 4. 15. so Gen. 19. 20. Luke 12. 19. And thus it is put for the person or whole man as give me the soules that is the persons Gen. 14. 21. so an hungrie soule Psal. 107. 9. a full soule Prov. 27. 7. a wearie soule Prov. 25. 25. eight soules 1 Pet. 3. 20. seventie five soules Act. 7. 14. and many the like It is used also for the lust will or desire as Psal. 41. 3. Exod. 15. 9. for the affections of the heart Psal. 25. 1. for the body 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
are silver and gold the worke of mens hands A mouth they have and speake not eies they have and see not Eares they have and heare not a nose they have and smell not Hands they have and feele not feet they have and walke not they make no sound with their throat Like them be they that make them every one that trusteth in them O Israel trust thou in Iehovah he is their helpe and their shield O house of Aaron trust ye in Iehovah he is their helpe and their shield Ye that feare Iehovah trust in Iehovah he is their helpe and their shield Iehovah hath remembred us he will blesse us he will blesse the house of Israel he will blesse the house of Aaron Hee will blesse them that feare Iehovah the small with the great Iehovah will adde unto you unto you and unto your sonnes Blessed shall you be of Iehovah which made the heavens and earth The heavens are Iehovahs and the earth he hath given to the sonnes of Adam Not the dead shall praise Iah neither any that goe downe to silence But wee will blesse Iah from this time and for ever Halelu-jah Annotations NOt to us or for us the Chaldee addeth not for our desert This Psalme the Greeke joyneth with the former and maketh it a part of the 114. Psalme See the notes on Psal. 10. 1. Vers. 2. now or I pray A word of intreating but used here in mockage See Ps. 79. 10. Vers. 3. And or But our God It is a signe of indignation as Psal. 2. 6. Vers. 5. They have Hebr. is to them speake not or cannot speake as Psal. 77. 5. and so the rest Compare herewith Ier. 10. 3 4 5 9 c. Deut. 4. 28. Vers. 7. sound or matter meditate see Psal. 1. 2. Vers. 9. Israel the Church is here distinguished into three parts 1 Israel or the body of the Common-wealth 2 Aarons house the Ministers and 3 the fearers of Iehovah that is strangers converts of all nations Acts 2. 5. and 10. 35. So after in vers 12 13. and Psal. 118. 2 3 4. trust thou the Greeke saith hath trusted and so the rest See the notes on Psal. 22. 9. and 114. 7. their helpe to wit which trust in him Or it may be for your helpe one person put for another as often is See Psal. 59. 10. 65. 7. and 80. 7. Vers. 10. House that is children or posterity See Psa. 113. 9. Vers. 12. hath remembred The Chaldee explaineth it The word of the Lord hath remembred us for good will blesse to wit us as the Greeke turneth it being mindfull of us hath blessed us See the like want in Ps. 59. 14. and 69. 2. and 45. 4. Vers. 13. small or little in age or degree So Rev. 11. 18. Vers. 14. will adde unto or adde upon you that is increase you as Deut. 1. 11. Esa. 26. 15. or adde his blessings Vers. 15. shall you be of or are you to Iehovah that is by him See the like phrase Gen. 14. 19. 2. Sam. 2. 5. Vers. 16 hee hath given or understand which hee hath given for the earth also is his Psal. 24. 1. though heaven properly is his dwelling place yet not able to containe him 1 King 8. 30. 27. Vers. 17. to silence the grave the place of silence quiernesse as Iob 3. 17 18. See Ps. 94. 17. So the Chaldee expoundeth it the place of buriall in the earth PSAL. CXVI The Psalmist professeth his love and dutie to God for his deliverance 12 He studieth to be thankefull I Love because Iehovah heareth my voice my supplications Because he bowed his eare unto me and in my daies I will call The pangs of death compassed me and the straight afflictions of hell found me I found distresse and sorrow And I called on the name of Iehovah O Iehovah deliver my soule Gracious is Iehovah and just and our God is mercifull Iehovah keepeth the simple I was brought low and he saved me Returne O my soule unto thy rest for Iehovah hath bounteously rewarded unto thee Because thou hast released my soule from death mine eie from teares my foot from sliding I will walke on before Iehovah in the lands of the living I beleeved therefore did I speake I was afflicted vehemently I did say in my hastening away every man is a lier What shall I render to Iehovah for all his bountifull rewards unto me I will take up the cup of salvations and will call on the name of Iehovah My vowes to Iehovah I will pay in the presence now of all his people Precious in the eies of Iehovah is the death of his gracious Saints O Iehovah surely I am thy servant I am thy servant the son of thine hand-maid thou hast unloosed my bands To thee will I sacrifice a sacrifice of confession and will cal on the name of Iehovah My vowes to Iehovah will I pay in the presence now of all his people In the courts of the house of Iehovah in the middest of thee O Ierusalem Halelu-jah Annotations I Love to wit the Lord or I am lovingly affected and well pleased The Greeke here beginneth the 114. Psalme see the note on Psal. 10. 1. and after vers 10. heareth or will heare to wit continually Vers. 2. and that is therefore will I call or when I did call my daies that is whiles I live or daies of affliction as Iob 30. 16. See Ps. 119. 84. 37. 12. Vers. 3. pangs or paines compare Psa. 18. 5. c. hell the state of death or grave see Ps. 16. 10. found that is came upon me So 1 Chron. 10. 3. Nehem. 9. 32. Esth. 8. 6. Psal. 119. 143. Vers. 5. Oh or I beseech thee O now The Hebrew Anna and Na are words of intreating as the Greeke Nai Philem. 1. 20. Rev. 1. 7. Vers. 6. brought low drawns drie weakened and afflicted see Psal. 41. 2. and 79. 8. Vers. 7. thy rest thy quiet comfortable estate in God without trouble of conscience This Christ giveth Matth. 11. 29. but sinne taketh away Deu. 28. 65. rewarded or as the Greeke saith been beneficiall the Chaldee explaineth it the word of the Lord hath rewarded good unto thee See Psal. 13. 6. Vers. 8. sliding or thrust fall See Psal. 56. 14. 1 Sam. 2. 9. Vers. 9. walke on to wit pleasingly as the Greek explaineth or pleasingly administer so 1 Sam. 2. 30 35. Psal. 86. 14. the living in this world see Psal. 27. 13. Vers. 10. therefore the Hebrew Ki For is here used for therefore as the Greek translateth and the Apostle alloweth 2 Cor. 4. 13. So may it also be taken 1 Sam. 2. 21. so the Greeke hoâ—â— as Luke 7. 47. for she loved that is therefore she loved much Here the Greek version beginneth the 115 Psalm Vers. 11. my hastening through feare in Greek my extasie or trance see Psal. 31. 23. hereto is opposed his quietnesse Psal. 30. 7. every man even the Prophets which have promised mee the kingdome
all men The Chaldee saith all my dayes were written in the booke of thy memoriall were written Hebr. shall bee written which meaneth a continuall act see Psal. 2. 1. So after shall be formed in the dayes they were formed or what dayes they should be formed meaning that all his members in the dayes that they were in fashioning in his mothers wombe were written downe of God or that the dayes of their forming were written The Chaldee saith in the day when the world was created c. and when not one Hebr. and not one of them or in them Meaning that God had written downe all parts of his body not onely when they were in forming but long before So commending his providence who calleth things which bee not as though they were Rom. 4. 17. Vers. 17. how precious are that is how rare are thy thoughts to me how few of them can I speake of how incomprehensible are thy cogitations The words following shew this to bee the meaning Compare Iob 26. 14. And a thing is said to bee precious which cannot bee attained unto or effected see Psal. 49. 9. Otherwise we may take it thus Thy thoughts that is the thoughts that I have of thee how precious of how much esteeme and worth are they to me So precious is used Psal. 36. 8. The Chaldee expoundeth it How honourable are they that love thee O God and how are their princes fortified mightily increast many and strong see Psal 40. 5. the summes Hebr. heads used for summes and so the Greeke archee Numb 1. 2. and 26. 6. I awake and or when I awake I am still with thee that is still meditating of thee The Chaldee referreth this to the last resurrection thus I shall rise againe in the world to come and shall be still with thee See Psal. 17. 15. Vers. 19. If thou wouldest or O that thou wouldest for it seemeth here to be a wish as also in the Greeke of the new Testament Luk. 12. 49. what will I if it were that is O that it were already kindled So in 1 Chron. 4. 10. If thou wilt blesse mee that is O that thou wouldest blesse Or Surely thou wilt slay c. and men c. this may also be referred to God thus and wouldest say Ye bloudy men depart from me or to David who saith depart ye from me The Chaldee expoundeth it let the men addicted to the judgement of death depart from me Vers. 20. speake of thee or against thee as the like Hebraisme meaneth 1 King 21. 13. witnessed of or against him See the notes on Psal. 5. 5. Or say thee that is mention or speake of as Psal. 40. 11. 2 Sam. 6. 22. The Chaldee understands it of swearing which sweare in thy name deceitfully to a mischievous purpose or with a crafty intent that is craftily wickedly See Psal. 10. 2. lift up doe thy foes c. or thy foes take up thy name to vanitie this sense the Chaldee paraphrase giveth and the phrase is taken from Ex. 20. 7. the word name being understood as in Lev. 24. 11. the word Lord is understood or thy soes lift up their head as is expressed Psal. 83. 2. in vaine that is they are vainly proud and insolent Often times words wanting are to be supplied see the Notes on Psal. 103. 9. Or they lift up thy foes in vaine that is the wicked which speake evill of thee doe vainly extollthine enemies to false vanitie or in vaine see Psal. 12. 3. and 24. 4. Vers. 21. am not I grieved or grieve irke my selfe so Psal. 119. 158. Compare also 2 Chron. 19. 2. Prov. 29. 27. Vers. 23. Prove or trie me Compare Psal. 26. 2. Vers. 24. way of sorrow or of griefe that is wicked way purposes or actions which are grievous to God and men and in speciall the way of idolatry for of this word Idols have their name see Psal. 16. 4. So a word of griefe Prov. 15. 1. is that which grieveth him to whom it is spoken way of eternity or of antiquitie the old way as Ier. 6. 16. meaning the way of faith and godlinesse which God taught from the beginning and which continueth for ever contrary to the way of the wicked which perisheth Psal. 1. 6. PSAL. CXL David prayeth for deliverance from the wicked 9. He prayeth against them 13 He comforteth him-selfe by confidence in God To the Master of the Musicke a Psalme of David RElease mee O Iehovah from the evill man from the man of violent wrongs preserve thou mee Which thinke evill things in heart every day they gather warres They sharpen their tongue like a serpent the hot poison of the Aspe is under their lips Selah Keepe me O Iehovah from the hands of the wicked from the man of violent wrongs preserve thou me which thinke to thrust away my feet The proud have hid a snare for me and cords they have spred a net by the paths side they have set grinnes for me Selah I said to Iehovah Thou art my God heare O Iehovah the voice of my supplications for grace Iehovih Lord the strength of my salvation thou hast covered my head in the day of armes Grant not O Iehovah the desires of the wicked further not his crafty device lest they exalt themselves Selah The head of those that compasse mee about the molestation of their lips shall cover them They shall bring upon them coales he shall fell them into the fire into deepe pits that they rise not up An ill tongued man shall not be est ablished in the earth a man of violent wrong evill shall hunt him to a sudden overthrow I know that Iehovah will doe the judgement of the poore afflicted the doome of the needie Surely the just shall confesse to thy Name the righteous shall sit before thy face Annotations THey gather warres or are gathered to warres getting themselves and other together The active is often used passively Psal. 32. 9. and 109. 13. Vers. 4. of the Aspe or Viper Greeke of Asps so Rom. 3. 13. Compare Psal. 58. 5. Vers. 5. to thrust away my feet or to overthrow my footsteps Vers. 6. by the paths side or fast by my path Heb. at the hand of the path Compare Psal. 142. 4. Ier. 18. 22. Prov. 29. 5. Vers. 8. Iehovih or God see Psal. 68. 21. of armes or of armour that is of battell as the Greeke translateth it when men harnesse themselves This is that helmet salvation Eph. 6. 17. Vers. 9. further not or bring not to passe lest they or they will exalt themselves that is be proud or lofty Compare Deut. 32. 27. Vers. 10. the head that is As for the head the chiefe of those c. An head sometime signifieth a company of chiefe men 1 Chron. 4. 42. though here perhaps some one man is meant as the Chaldee nameth Achitophel It is also used for a band of men as Iob 1. 17. Sometime the Hebrew word signifieth gall as Psal. 69.
shalt lye unto mee that is that thou wilt not lye and in Marke 8. 12. if a signe be given which is explained in Matt. 16. 4. a signe shall not be given Stirring is opposed unto quietnesse or sitting still and unto sleepe and rest Psal. 80. 3. and 35. 23. Dan. 11. 25. Zach. 2. 13. 4. 1. and the Lord is said then to stir up or awake when he delivereth his Church out of troubles Psalme 78. 65. 66. and the Church then stirreth up the Lord when it earnestly prayeth for such deliverance Psal. 44. 24. 25. The Chaldee Paraphrast and other Hebrewes understand it so here but apply it to the deliverance of Israel out of Aegypt which might not bee untill the time appointed of God and if we take it in this sense the daughters of Ierusalem are charged to suffer affliction for and with Christ in faith and patience unto the comming of the Lord Iam. 5. 7. 1 Pet. 5. 6. 7. and not to provoke him by murmuring or otherwise through feare and unbeleefe a figure wherof may be seene in Christs sleeping in the storme and the disciples waking him Marke 4. 37. 40. But it may be applyed unto the stirring and provoking of Christ by sinne for which he often departeth from his people and chasteneth their transgressions Exod. 23. 20. 21. Esay 59. 2. and 63. 10. that they should by no meanes grieve the holy Spirit of God Ephes. 4. 30. the Love understand my Love meaning Christ her beloved who is called Love for excellency sake as in Song 1. 4. righteousnesses were righteous persons because God is Love 1 Iohn 4. 8. most worthy to be loved and loving his most dearly So loves for lovers in Hos. 8. 9. Afterward the Spouse her selfe is called by this name Love in Song 7. 6. untill it please or untill he please speaking of Christ and being understood of stirring or provoking him by sinne it meaneth never for so the word untill often signifieth as Michal had no child untill the day of her death 2 Sam. 6. 23. that is she never had any and this iniquity shall not be purged from you till yee dye Esay 22. 14. and I will not leave thee untill I have done that which I have spoken unto thee Gen. 28. 15. and sundry the like Vers. 8. The voice Here the Spouse breaketh out and rejoyceth to heare the Bridegroomes voice and signifieth to her friends the comforts that she had thereby as it was her soules sicknesse and griefe when he withdrew himselfe and kept silence By the voice is meant the word of his grace the preaching of the Gospell which she knoweth to be his and receiveth with joy as Christs sheep are said to heare and to know the voice of the shepheard and not a strangers Iohn 10. 3. 4. c. In this sense he said before Pilate Every one that is of the truth heareth my voice Ioh. 18. 37. and they knew not the voices of the Prophets Acts 13. 27. that is their doctrines and to day if yee shall heare his voice harden not your hearts c. Heb. 3. 7. This voice is heard before his comming to prepare the hearers to receive him as Iohn the Baptist who prepared the way before Christ is called the Voice of a cryer c. Marke 1. 2. 3. behold he commeth A further degree of grace from him and comfort in her that she not onely heareth his voice but seeth him comming to save her as is promised in Esay 35. 4. By the preaching of the Gospell received with faith Christ himselfe commeth and is present with his people Ioh. 13. 20. Gal. 3. 1. And as the Church was sicke of love vers 5. so Christ here answereth to her desire fulfilling that which he promised If a man love me hee will keepe my words and my Father will love him and we will come unto him and make our abode with him Iohn 14. 23. leaping a similitude taken from the Roes and Harts whereunto Christ is likened in vers 9. which are swift in running and skip upon mounts hills and rockes as in Esay 35. 6. the lame man shall leape as an Hart. Hereby therefore Christs speed and readinesse to helpe is signified upon the mountaines that is openly and apparently to the eye of faith as in Nahum 1. 15. Behold upon the mountaines the feet of him that bringeth good tidings c. Spiritually by the mountaines and hils may be meant the Kingdomes and Nations of the world subdued unto Christ by the preaching of the Gospell Rev. 11. 15. Or it may be translated over the mountaines and over the hills passing over all impediments which might seeme to hinder him as the sinnes of his people the opposition of the world and the like So the adversaries of the Church are likened to a mountaine in Zach. 4. 7. Who art thou ô great mountaine before Zerubbabel thou shalt become a plaine And by the preaching of the Gospell every mountaine and hill shall be made low Esay 40. 4. See also Esay 41. 15. and 42. 15. Habak 3. 6. Vers. 9. Like a Roe for swiftnesse 2 Sam. 2. 18. and for pleasantnesse Prov. 5. 19. The same is meant by the next similitude of the Fawn or yong Hart 2 Sam. 22. 34. Prov. 5. 19. fawne of the Hindes or of the Harts for the originall word implyeth both males and females and shee speaketh in the plurall number either because the Fawne is ingendred of both male and female which delight each in other or for excellency as Sol. Iarchi expoundeth it the Fawne of a choice Hinde or Hart. Here the Church sheweth the readinesse of Christ to helpe her as in verse 8. she saw him come leaping and skipping so by these two creatures most swift of â—cot she signifieth the speed hee maketh as in Chap. 8. 14. and the mutuall love and delight betweene them according to Prov. 5. 19. behind our wall This signifieth a more neere communion with Christ then when he was farther off leaping on the mountaines and yet not so neere but there was still a wall betweene her and him which parted them so the degrees of graces are here meant whereby Christ manifesteth his love to his Church not wholly at once but as he seeth good for us that by beholding and delighting in his goodnesse we may bee drawne to follow him calling us after him vers 10. His standing behind our wall if it bee referred to Christ himselfe may be understood of his incarnation when he dwelt in our house of clay as it is called in Iob 4. 19. and in our flesh appeared preached suffered c. to draw us after him into the kingdome of his Father as Iohn 1. â—4 the word was made flesh and dwelt amongst us and wee beheld his glory the glory as of the onely begotten of the Father full of grace and truth If it be referred to the wall which God hath made for his Church it may meane his holy ordinances which in the time
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d 〈…〉 t is falshood 〈…〉 19 1â—8 among the Si 〈…〉 tes in Chaldeâ— of the tribe of Simeon And being a Prince and bringing that harlot unto 〈◊〉 〈◊〉 vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. 〈◊〉 in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 〈◊〉 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. 〈◊〉 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miâ—â—anites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. 〈◊〉 God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
be utterly unpunished ye shall not be unpunished 〈◊〉 25. 29. He speaketh this against the Midianites rather than against the Moabites whom he had forbidden Israel to vex or distresse Deut. 2. 9. because they were chiefe in the mischiefe For though Balaam gave the counsell to the king of Moab Rev. 2. 14. and the Moabitish women were prostitute also unto whoredome Num. 25. 1. yet Balak at first did not much regard that counsell but turned Bâ—laam away with shame Num. 24. 11 25. but the Midianites retained him and amongst them hee was slaine Num. 31. 8. And Cezbi a kings daughter of Midian was a principall instrument of evill unto Israel as God sheweth in vers 18. therefore the Midianites were first in the punishment smite ye them that is as the Chaldee expoundeth it kill ye them Vers. 18. For they vox you or disiresse you not with warre but with wiles and deceit So God saith of Babylon Reward her even as shee hath rewarded you Rev. 18. 6. The reward of unrighteous workes is righteous judgement their wiles or their guiles deceits crafts beguiled you or dealt wilily and craftily with you as the Egyptians when they thought to deale wisely for the suppressing of Israel Exod. 1. 10. are said to deale craftily Psal. 105. 25. and Iosephs brethren when they craftily conspired his death Gen. 37. 18. By this it appeareth that the amitie of the Midianites was but feigned and that they plotted the destruction of Israel matter Hebr. word of Peor the idolatrie with Baal-Peor w ch Israel was drawne unto vers 2 3. So the matter or word of Cozhi is meant the fornication with her vers 6. for Peors sake Hebr. for the word of Peor that is which plague came on Israel for Peors sake or cause CHAP. XXVI 1 The summe of all the men of Israel from twentie yeares old and upward is taken in the plaines of Moab 5. The families and numbers of Reuben 12 Simeon 15 Gad. 19 Iudah 23 Issachar 26 Zabulon 29 Manasseh 35 Ephraim 38 Benjamin 42 Dan. 44 Aser 48 Nathtali 51 The summe of them all 52 The Law of dividing among them the inheritance of the land 57 The families and number of the Levites 62 The cause why they were not numbred among the Israeliâ—es 63 None were left of them which were numbred at Sinai but Caleh and Iosua ANd it was after the plague that Iehovah said unto Moses and unto Eleazar the sonne of Aaron the Priest saying Take ye the summe of all the congregation of the sonnes of Israel from twentie yeares old and upward according to the house of their fathers every one that goeth forth with the armie in Israel And Moses and Eleazar the Priest spake with them in the plains of Moab by Iordan neere Iericho saying From twentie yeares old and upward as Iehovah commanded Moses and the sonnes of Israel which went forth out of the land of Egypt Reuben the first-borne of Israel the sons of Reuben of Enoch the familie of the Enochites of Phallu the familie of the Phalluites Of Hezron the familie of the Hezronites of Carmi the familie of the Carmites These are the families of the Reubenites and they that were mustered of them were three and fortie thousand and seven hundred and thirtie And the sonnes of Phallu Eliab And the sonnes of Eliab Nemuel and Dathan and Abiram this is that Dathan and Abiram the called of the congregation who strove against Moses against Aaron in the congregation of Korah when they strove against Iehovah And the earth opened her mouth and swallowed up them and Korah when the congregation died when the fire devoured two hundred and fiftie men and they were for a signe But the sonnes of Korah died not The sonnes of Simeon according to their families Of Nemuel the familie of the Nemuelites of Iamin the familie of the Iaminites of Iachin the familie of the Iachinites Of Zerah â—he familie of the Zarhites of Saul the familie of the Saulites These are the families of the Simeonites two and twentie thousand and two hundred The sonnes of Gad according to their families of Zephon the familie of the Zephonites of Haggi the familie of the Haggites of Suni the familie of the Sunites Of Ozni the familie of the Oznites Of Eri the familie of the Erites Of Arod the familie of the Arodites of Areli the familie of the Arelites These are the families of the sonnes of Gad according to those that were mustered of them fortie thousand and five hundred The sonnes of Iudah were Er and Onan and Er and Onan died in the land of Canaan And the sonnes of Iudah according to their families were of Selah the familie of the Selanites of Pharez the familie of the Pharzites of Zarah the familie of the Zarhites And the sonnes of Pharez were of Hezron the familie of the Hezronites of Hamul the familie of the Hamulites These are the families of Iudah according to those that were mustered of them seventie and six thousand and five hundred The sonnes of Issachar according to their families of Thola the familie of the Tholaites of Phuva the familie of the Phunites Of Iashub the familie of the Iashubites of Simron the familie of the Simronites These are the families of Issachar according to those that were mustered of them sixtie and foure thousand and three hundred The sonnes of Zabulon according to their families of Sered the familie of the Sardites of Elon the familie of the Elonites of Iahleel the familie of the Iahleelites These are the families of the Zabulonites according to those that were mustered of them sixtie thousand and five hundred The sons of Ioseph according to their families were Man esses and Ephraim The sons of Manasses of Machir the family of the Machirites and Machir begat Gilead of Gilead the familie of the Gileadites These are the sons of Gilead of Ieezer the familie of the Ieezerites of Helek the familie of the Helekites And of Asriel the familie of the Asrielites and of Shechem the familie of the Shechemites And of Shemida the familie of the Shemidaites and of Hepher the familie of the Hepherites And Zelophehad the sonne of Hepher had no sonnes but daughters and the names of the daughters of Zelophehad were Machlah and Noah Hoglah Milcah and Tirzah These are the families of Manasses and those that were mustered of them two and fiftie thousand and seven hundred These are the sonnes of Ephraim according to their families of Shuthelah the familie of the Shuthalhites of Becher the familie of the Bachrites of Tahan the familie of the Tahanites And these are the sonnes of Shuthelah of Eran the familie of the Eranites These are the families of the sonnes of Ephraim according to those that were mustered of them two and thirtie thousand and five hundred these are the sonnes of Ioseph according to their families The sonnes of Benjamin according to their families of Bela the familie of the Belaites of Ashbel the