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
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
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
ANNOTATIONS VPON THE FIVE BOOKES OF MOSES THE BOOKE OF THE PSALMES AND THE SONG OF SONGS OR CANTICLES VVHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions and other Records and Monuments of the Hebrewes But chiefly by conference with the holy Scriptures MOSES his words lawes and ordinances the Sacrifices and other Legall ceremonies heretofore commanded by God to the Church of ISRAEL are explained With an Advertisement touching some objections made against the sinceritie of the Hebrew Text and allegation of the Rabbines in these ANNOTATIONS As also Tables directing unto such principall things as are observed in the Annotations upon each severall Booke BY HENRY AINSWORTH LVKE 24. 44. All things must be fulfilled which are written in the Law of MOSES and in the Prophets and in the Psalmes LONDON ¶ Printed for John Bellamie and are to be sold at his shop in Cornehill at the Signe of the three Golden Lions neere the ROYALL EXCHANGE 1627. ANNOTATIONS VPON THE FIRST BOOKE OF MOSES CALLED GENESIS VVHEREIN THE HEBREVV VVORDS and sentences are compared with and explained by the Greeke and Chaldee versions but chiefly by conferring with the holy Scriptures BY HENRY AINSWORTH DEVT. 33. 4. Moses commanded us a Law the inheritance of the Church of Iakob MALACH 4. 4. Remember the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Iudgements LONDON ¶ Printed by Miles Flesher for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A Preface concerning Moses writings and these Annotations upon them MOSES the man of GOD and first writer of holy Scripture was an Hebrew borne in Egypt about 2432. yeeres after the creation of the World and before our Saviour Christs comming into the flesh 1496. yeeres He was the sonne a 1 Chron. 6â— 2. 3. 2. 1. 1. 34. of Amram the sonne of Kohath the sonne of Levi the sonne of Iakob the sonne of Isaak the sonne of Abraham our father in the seventh generation as Enoch was the b Iude v. 14. seventh from Adam When he was borne hee had a c Act. 7. 20. 21. 22. Exod. 2. divine beauty upon him he was marveilously saved from death being drawne out of the water and thereof had his name hee was nourished by K. Pharaohs daughter for her owne sonne learned in all the wisedome of the Egyptians and was mighty in words and in deedes Forty yeeres he lived in Pharaohs court which d Act. 7. 23. Heb. 11. 24. 25. 26. then he left choosing rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christ greater riches then the treasures of Egypt Forty yeeres e Act. 7. 29. 30. Exod. 3. hee was a stranger and sheepheard in the land of Madian from whence God called him to feed Iakob his people and Israel his inheritance Which thing he also did with all f Numb 12. 7. fidelity forty yeeres being g Act. 7. 38. in the Church in the wildernesse with the Angel which spake to him in the mount Sinai and with our fathers where he received the lively oracles to give unto us and hee h Deut. 33. 4. commanded us a law which is the Inheritance of the Church of Iakob Of all the Prophets that arose in Israel there was none like unto Moses whom the Lord knew i Deut 34. 10. face to face and dying 120. yeeres old but his naturall strength not k Deut. 34. 5. 6. abated he was buried of God no man knowing of his sepulchre unto this day He wrote the law in five books containing a briefe l Gen. 1. c. history of things past a m Exod. 24. 5. 8. c. covenant between God and his Church then present and n Deâ—◠〈◊〉 15. c. Iohn 5. 46. and 1. 17. a prophesie of further grace to come which now is exhibited by Iesus Christ. In his first booke he wrote the o Gen 2. 4. and 5. 1. c. generations of the heavens and the earth and of mankinde which we therefore of the Greeke word call Genesis that is Generation In the second he set downe the Departure of Israel out of Egypt with the Covenant which God plighted with them the same yeere that they went out which booke thereupon is named Exodus In the third hee describeth the sacrifices and service of God under the Leviticall priesthood called accordingly Leviticus In the fourth he reckoned the Numbers of the tribes and of their journeyes from Egypt to Canaan with the order wherein God setled that Common-wealth of Israel whiles they were travelling towards their Rest which booke is therefore called Numbers In the fift he wrote a repetition of the Law and covenant which God had given unto Israel and the confirmation of the same whereof it is named according to the Greeke Deuteronomie In the propounding of all these things Moses hath p Exod. 34. 30. 35. 2 Cor. 〈◊〉 a veile drawne over his bright and glorious face for in the histories are implied q Gal. 4. 24. Allegories and in the lawes are r Heb. 9. 9. and 10. 1. Col. z. 17. types shadowes of good things that were to come the body wherof is of Christ. In Genesis which history endeth with the going down of Israel into Egypt we have the Image of a naturall man fallen from God into the bondage of sinne In Exodus is the type of our regeneration and state renewed by Iesus Christ. In Leviticus the shadow of our mortification whiles we are made sacrifices unto God In Numbers the figure of our spirituall war-fare whereunto we are mustered and armed to fight the good fight of faith In Deuteronomie the doctrine of our sanctification and preparation to enter into our heavenly Canaan after Moses death by the conduct of Iesus the sonne of God The things which Moses wrote were not his owne but the s 2 Chro. 34. 14. Law of the Lord by his hand to him t Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. the Prophets after bare witnesse Our Saviour also approveth of Moses and of u Luk 24. 25. 44. all that he spake and wrote what x Mark 7. 9. he said was the commandement y Matâ— 15. 3. of God and what God spake z Mark 12. 26. unto him the same is spoken a Mat. 22. 31. unto us him therefore we are willed to heare which who so doth not will not be perswaded though one rose from the dead Luk. 16. 29. 31. But because his writings were the b 2 Cor. 3. 14. Old Testament under which the New was veiled and which many reading even to this day have a c verse 15. veile laid upon their hart so that they cannot fasten their eyes upon the end of that which is abolished therefore
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
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
Hebrewes testifie in Talmud Bab. in Ioma c. 1. that they had not the Fire from heaven any more See the annotations on Exod. 28. 30. shouted with astonishment and joy humbly thanking God for this signe of grace towards them as the Greeke translateth they were astonished and the Chaldee they gaue thankes So in 2 Chron. 7. 3. when all the sonnes of Israel saw how the fire came down and the glory of Iehovah upon the house they howed themselves with their faces to the ground upon the pavement and worshipped and confessed to Iehâ—vâ—h saying For he is good for his mercy endureth for ever CHAP. X. 1 Nadab and 〈…〉 for offring of strange fire are 〈…〉 fire 6 〈…〉 and his sonnes are forbidden to moâ—râ—e for them 8 The Priests are forbidden wine when they are to goâ— into the Tabernaclâ— 12 The law of eating the holy things 16 Moses blameth the Priests for not eating the sin-offring 19 Aaron excuseth the transgression AND Nadab and Abihu the sonnes of Aaron tooke eâ—h man his censer and they put fire in them and put incense thereon and offred before Iehovah strange fire which hee had not commanded them And there went-out fire from before Iehovah and devoured them and they died before Iehovah And Moses said unto Aaron This is it that Iehovah spake saying I will bee sanctified in them that come â—igh me and before all the people I will be glorified and Aaron held his peace And Moses called Misael and Elzaphan the sonnes of Vzziel the uncle of Aaron and said unto them Come-neere cary your brethren from before the Sanctuarie out of the camp And they went neere and caried them in their coats out of the campe as Moses had spoken And Moses said unto Aaron and unto Eleazar and unto Ithamar his sonnes Make not bare your heads neither â—end your clothes that you dye not and wrath come upon all the congregation but your brethren all the house of Israel shall weepe for the burning which Iehovah hath burned And ye shall not goe-out from the doore of the Tent of the Congregation lest you die for the oile of the anoynting of Iehovah is upon you and they did according to the word of Moses And Iehovah spake unto Aaron saying Doe not drinke wine or strong-drinke thou or thy sonnes with thee when ye goe-in to the Tent of the Congregation that yee diâ— not it shall be a statute for ever through-out your generations And that ye may separate betweene holy and profane and betweene uncleane and cleane And that ye may teach the sonnes of Israel all the statutes which Iehovah hath spoken unto them by the hand of Moses And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sonnes that were left Take ye the Meat-offring that is left of the Fire offrings of Iehovah and â—aâ— it in unlevened cakes beside the altar for it is holy of holies And ye shall eat it in the holy place for it is thy due and thy sonnes due of the Fire offrings of Iehovah for so I was commanded And the wave brest anâ— the heave shoulder ye shall eat in a cleaâ—s place thou and thy sonnes and thy daughters with thee for they are given as thy due and thy sonnes due out of the sacrifices of the Peace-offrings of the sonnes of Israel The heave shoulder and the wave brest with the Fire offrings of the fat shall they bring to wave for a wave-offring before Iehovah and it shall be for thee and for thy sonnes with thee by a statute for ever as Iehovah hath commanded And Moses seeking sought the goat-buck of the Sin offring and behold it was burnt and he was wroth with Eleazar and with Ithamar the sonnes of Aaron that were left saying Wherefore have ye not eaten the Sin offring in the holy place for it is holy of holies and it hee hath given to you to beare the iniquitie of the Congregation to make atonement for them before Iehovah Behold the blood of it was not brought-in to the Holy place within ye should eating have eaten it in the Holy place as I commanded And Aaron spake unto Moses Behold this day they have offred their Sin offring and their Burnt-offring before Iehovah and such things have befallen me and if I had eaten the Sin offring to day should it have beene good in the eyes of Iehovah And Moses heard it and it was good in his eyes Annotations CEâ—â—â—er or fire-pan a vessell wherein coales of fire were put see Exod. 27. 3. thereon upon the fire How the incense was burned see the notes on Exod. 30. 8. strange fire that is other fire then God had sanctified on his altar As strange incense was expresly forbidden Exod. 30. 9. so strange fire was not commanded but implicitly forbidden by Lev. 1. 7. 6. 12. as afterward God plainly sheweth in Levit. 16. 12. Hereupon it is said in Rev. 8. 5. the Angell tooke the censer and filled it with fire of the Altar This transgression of the Priests in the beginning of their administration sheweth the weakenesse and imperfection of that Priest-hood and for the weaknesse and unprofitablenesse therof it was alterwards disanulled and a better Priest-hood of Christ who was holy harmelesse undefiled and separated from sinners is come in place thereof for the Law made nothing perfect Heb. 7. 18. 19. 26. So in the practice of the moral law the people even at the first fell into open impiety Exod. 3â— Vers. 2. from before or from the face of the Lord. As a fire of mercie came from thence to consume the sacrifices for sinne offred according to the law Levit. 9. 24. so now a fire of judgment commeth to consume the sinners Chazkuni here observeth Measure for measure by fire they sinned and by fire they were plagued This is an example of Gods jealousie for the ordinances of the Law teaching the same much more for the Gospell Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment upon two sinners at the beginning of the Christian church whereby great feare came upon all Acts 5. 1. 11. devoured or ate them that is killed them for neither their bodies nor their cloathes were burnt to ashes as appeareth by v. 5. And in Targ. Ionathan it is thus explained It burned their soules but their bodies were not burnt Hereupon our God is said to be a devouring fire Heb. 12. 29. Deut. 1 24. See a like judgment in Num. 16. 35. before Iehovah that is with sudden death before the Tabernacle wherein the Lords glory dwelt So Vzza for his errour in putting his hand to the Arke died before God 1 Chron. 13. 10. which is expounded by the Arke of God 2 Sam. 6. 7. And it is observed that these two Priests died childlesse Num. 3. 4. 1 Chron. 24. 2. Vers. 3. spake but where spake he this It may have reference to Lev. 8. 35. Or it might be spoken but not written before as Ioh. 20. 30.
might be of any matter either of wood or of stone or of maâ—tall but the one might not bee great and the other little the one of silver and the other of gold but both alike And they were of wood But in the second Temple they made them of gold And they put the two lots in one vessell which was a common vessell and of wood and it was called Kalphi On the east part of the court on the north side of the Altar there they set the Kalphi The goats were set with their faces towards the west and their binde parts to the East The high Priest came with the Sagan or second Priest at his right hand and Rosh beth ab at his left and the two goats stood before him the one on his right hand the other on his left He shaked the Kalphi and tooke out of it the two lots with his two bands in the name of the two goats opened his hand If the Lords lot were in his right hand the Sagan sayd to the high Priest hold up thy right hand on high if it were in his left then Rosh beth ab sayd unto him hold up thy left hand and he laid the two lots on the two goats the right on that which was at his right hand and the left on that which was at his left Maimony in Iom hakippurim ch 3. sect 1. 2. 3. This casting of lots was that the Lord of whom the whole disposion of the lot is Prov. 16. 33. might shew which of the two goats he would have to dye and which to live and it figured how the suffrings of Christ who was to be put to death in the flesh but quickned by the Spirit 1 Pet. 3. 13. should be no other then whatsoever Gods hand and his counsel determined before to bee done Act. 4. 28. for Iehovah in Chaldee for the name of the LORD so after the Scape goat called in Hebrew Azazel that is the Goat-gone-away which the Greeke translateth Apopompaion Sent-away the Chaldee many interpreters keepe the Hebrew name untranslated and it is thought to bee the name both of the Goat and of the place whereinto he was sent in the wildernesse as verse 10. so by Sol. Iarchi it is expounded a strong and hard mountaine c. Ver. 9. did ascend that is did light or fall which is said here to ascend or come up because it was first taken up out of the vessell and after was laid upon the beast So in vers 10. and elsewhere Lots are said to ascend or come up as in Iosh. 18. 11. somtimes to come-forth as out of the vessell Numb 33. 54. Ios. 19. 1. and sometimes to fall as Ion. 1. 7. 1 Chrâ— 26. 14. Act. 1. 26. make him that is as the 〈◊〉 explaineth it offer him for sin the manner is after shewed in vers 15. by killing him to figure out the death of Christ according to the flesh Sol. Iarchi expoundeth it thus when he layeth the Lot upon 〈◊〉 he shall call him by this name saying A Sin-offring for the Lord. Ver. 10. presented alive after that the Priest hath killed his owne bullocke and the other Goat whose lot was to die ver 11. 15. 20. In the meane time after the casting of these lots the Hebrewes say that the Priest bound a long piece they call it 〈◊〉 tongue of scarlet of two shekels weight upon the hea 〈…〉 the Scape-goat and set him before the place of his sending away and the other which was to bee killed before the place of his killing and then he killed the Sin-offring bullocke which was for himselfe Maimony in I 〈…〉 kip ch 3. sect 4. and Talman Ioma c. 4. to make atonement as the Goat which was slaine was for atonement or expiation v. 16. 17. so was the live goat as here and in vers 21. 22. so that both of them were figures of Christ who is the atonement or propitiation for our sins 1 Ioh. 2. 2. 4. 10. for a scape goat or to azazel which is by some thought here to meane the place in the wildernes where this goat was let goe Vers. 11. shall make atonement laying his hands on the head of the beast confessing and asking pardon of God for his iniquities trespasses sins as is before noted on verse 6. This he was to doe for himselfe first and for his house that being reconciled to God hee might be fit as a figure of Christ to make atonement for the people Of this the Hebrew doctors say speaking of the practice in the ages following hee came to his bullocke the second time and laid both his hands on the head thereof and confessed a second confession for himselfe and his house and for the sonnes of Aaron all the Priests and asked mercie of God and then killed the bullocke Maimony in Iom hakipp. c. 4. s. 1. So elsewhere in the same treatise ch 2. s. 6. he mentioneth three confessions which the Priest made this day One which he made for himselfe at the first a second which he made for himself with the other Priests and both these were upon the bullocke of Sinne-offring which was for himselfe And the third confession was for all Israel upon the Scape goat for his house that is saith Sol. Iarchi for his brethren the Priests for they all are called his house as it is written O house of Aaron blesse ye the Lord Psal 135. 19. And all their atonement was not save for the uncleannes of the Sanctuarie and holy things thereof as in verse 16. That he made atonement for the Priests is expresly mentioned in v. 33. Ver. 12. shall take a censer after the bullock was killed before the blood was sprinkled this service of burning incense came betweene as to prepare the way into the holy place by the cloud the smoke of the incense upon the Mercie-seat verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven Heb. 9. 11. 12. 24. prepared and sanctified himselfe and his way by prayer which was figured by incense Rev. 8. 3. 4. Ioh. 17. Matt. 26. 36. c. This Censer or Fire-pan as the word is Englished in Exodus 27. 3. is called in Greeke Pureion that is a Fire vessell in the new Testament never so named but Libanotos an Incense vessel or Censer Rev. 8. 3. 5. where mention is made of a golden Censer Of this here the Hebrewes say Every other day he whose duty it is to use the Censer putteth coles in a censer of silver c. but this day the high Priest putteth coles in a censer of gold Maimony in Iom hakipp. c. 2. sect 5. before Iehovah this was the burnt-offring altar in the courtyard where fire alwaies burned but from this manner of speech the Hebrewes say they tooke the fire from that part of the Altar which was next to the west that is towards the Sanctuarie Maimony ibidem chap. 4. sect 1. So Iarchi
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
the generation next after let his name be wiped out Let the iniquitie of his fathers bee remembred of Iehovah and the sinne of his mother bee not wiped out Let them bee before Iehovah continually and hee cut off the memory of them from the earth Because that hee remembred not to doe mercy but persecuted the poore afflicted and needy man and the smitten in heart to slay him And hee loved cursing and let it come unto him and he delighted not in blessing and let it bee farre from him And he cloathed himselfe with cursing as his raiment and let it enter as waters into his inward part and as oile into his bones Let it bee to him as a garment wherewith hee may cover himselfe and for a girdle wherewith hee may gird himselfe continually This be the worke of mine adversaries from Iehovah and of them that speake evill against my soule And thou Iehovih Lord doe with mee for thy Name sake for good is thy mercy deliver thou me For I am poore afflicted and needy and mine heart is wounded within me As a shadow when it declineth I am gone away I am tossed as the Grashopper My knees are feeble through fasting and my flesh is leane for fatnesse And I was a reproach to them they saw mee they shaked their head Helpe thou me Iehovah my God save me according to thy mercy And let them know that this is thine hand thou Iehovah hast done it Let them curse and doe thou blesse rise they up and be abashed and let thy servant rejoyce Let mine adversaries be cloathed with ignominie and let them cover themselves with their shame as with a cloke I will confesse Iehovah vehemently with my mouth and in the midst of many will I praise him For he will stand at the right hand of the needy to save him from them that judge his soule Annotations OF my praise that is which art praised of me as Psal. 22. 4. or which praisest and justifiest mee against the calumnies of mine enemies 2 Cor. 10. 18. Rom. 2. 29. Numb 12. 7 8. cease not or bee not silent see Psalme 28. 1. of diceit that is the deceitfull men as the Greeke explaineth it so pride for proud person Psalme 36. 12. are or have opened to wit themselves Vers. 4. and I prayer to wit I made or give my selfe to prayer as the Greeke and Chaldee saith I prayed or I am a man of prayer So I peace Psal. 120. 7. See also 1 Cor. 14. 33. Vers. 6. Set in office or Make visiter or over-seer see verse 8. the wicked one the devill as 1 Ioh. 2. 13 14. and 3. 12. and 5. 18. or generally wicked rulers the adversary in Hebrew Satan in Greeke the Devill who is an adversary to mankind 1 Pet. 5. 8. Rev. 12. 9. at his right hand to resist and overcome him Zach. 3. 1. and this is spoken of all his foes as of one man or of some one speciall as Doeg enemy to David 1 Sam. 22. 9 c. Iudas to Christ Ioh. 13. 2. But God is at the right hand of the poore vers 31. Psal. 16. 8. Vers. 7. wicked that is as the Greeke saith condemned See the Notes on Psal. 1. 1. to sinne that is turned to sinne and so abominable Prov. 28. 9. and 15. 8. Vers. 8. his office or charge visitation bishoprick Episcopée and this is applied to Iudas whose office was derived to Matthias Act. 1. 16 20 26. A Bishop and bishops charge so called of visitation is a common name to all overseers and offices Numb 4. 16. and 31. 14. Ezek. 44. 11. 2 King 11. 15. 2 Chron. 34. 12 17. Nehem. 11. 9. Vers. 9. fatherlesse or orphans and this is a curse of the law Exod. 22. 24. Ier. 18. 21. Vers. 10. wander rogue about as vagabonds Gen. 4. 12. Vers. 11. the Creditor he to whom he is indebted or the extortioner let him seise on all his goods his labour goods gotten by his labour Vers. 13. posteritie or his last end see Psal. 37. 37. to cutting off or appointed to be cut off to perdition or to destruction as the Greeke explaineth The verbe active is of passive signification as Psal. 32. 9. and 36. 3. Vers. 15. memory or memoriall Psal. 34. 17. Iob 18. 17. Vers. 16. smitten with griefe that is sorrowfull or as the Greeke saith pricked in heart So verse 22. See Psal. 102. 5. and 34. 19. Vers. 17. let it come or it shall come and so after Vers. 18. his raiment or a mantell let it enter or it entred It may be understood of his delight in cursing which pleased him as water and oile or of the efficacy of the curse that should pierce his owne bowels and bones as Num. 5. 22. Vers. 20. the worke that is the wage or reward due for his worke so Lev. 19. 13. Isa. 49. 4. Iob 7. 2. Ezek. 29. 20. Vers. 21. Iehovih the Name of God see Psal. 68. 21. doe to wit mercy as the next words shew and is expressed Psal. 18. 51. See also Psal. 103. 9. where the word anger is omitted Vers. 23. I am gone or am made to goe or depart namely towards my grave as Psal. 58. 9. See also Psal. 102. 12. 1 Chron. 17. 11. tossed as the grashopper or shaken off as the Locust which hath no nest or biding place but is driven to and fro being a fearefull creature Nahum 3. 17. Iob 39. 23. or which is carried away with the wind Exodus 10. 1◠Vers. 24. feeble or loosened so that I am ready to stumble and fall So Paul calleth them loose or feeble knees Heb. 12. 12. from Isa. 35. 3. for fatnesse or for oile that is for want of fat or oile as for the fruits is for want of the fruits Lam. 4. 9. for five is for want of five Gen. 18. 28. for fornication 1 Cor. 7. 2. is for to avoid fornication Or we may turne it without fat for the Hebrew min sometime signifieth without Iob 21. 9. Vers. 25. shaked or wagged a signe of scorne Psal. 22. 8. Vers. 27. thine hand that is thy handy worke Vers. 28. rise they up to wit against me as the Greeke explaineth it and be they abashed as disappointed of their purpose Vers. 30. of many or of the mighties of great men as the Chaldee saith of wise men but the Greeke translateth of many Vers. 31. at the right hand to assist contrary to Satan verse 6. that judge that is condemne and persecute him to death PSAL. CX David prophesieth of Christs Kingdome 4 his eternall Priesthood 5 his Conquest 7 and his Passion A Psalme of David IEhovah assuredly said unto my Lord Sit thou at my right hand untill I put thine enemies the footstoole of thy feet Iehovah will send out of Sion the rod of thy strength rule thou in the middes of thine enemies Thy people shall be voluntaries in the day of thy power in the beauties of holinesse of the wombe of the early morning
Burla and the Arabik al Belor On two of these stones the names of the twelve Tribes were graven and borne on the high Priests shoulders Exod. 28. 9. 10. see the notes there Vers. 13. Gihon in Greeke Geon a river about the land of Cush There was also another river Gihon in Canaan neere Ierusalem whereof see 2 Chron. 32. 30. Cush the sonne of Cham the sonne of Noe Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians and so the Greeke here translateth Ethiopia Vers. 14. Hiddekel The signification of this word is of sharpnesse and lightnesse for it was a swift running river The Greeke translateth it Tigris the Tigre which is the name of a beast very light of foot as Pliny sheweth in b. 8. chap. 18. Tigris also in the Medes and Persian tongue signifieth an arrow saith Pliny b. 6. ch 27. and Q. Curtius b. 4. speaking of this violent River By it Daniel saw visions of God Dan. 10. 4. The Chaldee calleth it Diglat whereupon the Latines also named it Diglato Pliny in b. 6. ch 27. Assyria in Hebrew Assur he was the sonne of Sem the sonne of Noe Gen. 10. 22. of whom his country was called Assyria famous through all the Scripture which usually nameth countries and posterities by the names of the first inhabitants and parents See the notes on Gen. 12. 10. and 19. 37. is Euphrates Hebr. it is Phrath which river the new Testament calleth Euphrates Rev. 9. 14. It hath the name of Encrease for the waters thereof waxe mighty by snow melting from the mounts of Armenia and doe make the country fruitfull This is called the great river Deut. 1. 7. and 11. 24. Rev. 9. 14. Vers. 15. garden in Greeke paradise to till or dresse the Greeke saith to labour it The Hebrew Doctors apply this mystically to Adams labour in and keeping of Gods law Pirke R. Eliezer chap. 12. And that the morall law and work therof was written in his heart is manifest seeing the same yet remaineth in the corrupted harts of men Rom. 2. 14. 15. Vers. 16. commanded Besides the law of nature graven on Adams heart whereby hee was bound to love honour and obey his Creator God here giveth him for a triall of his love a significative law concerning a thing of it selfe indifferent but at the pleasure of God made unlawfull and evill for man to doe that by observing this outward rite hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat that is maist or shalt freely eat thus God first sheweth his love and liberality before he makes any restraint The doubling of words is often used in Scripture for more earnestnesse and assurance and in things to come for to signifie speedy performance Gen. 41. 32. Sometime God altereth this manner of speaking into other the like as 2 King 14. 10. smiting thou hast smitten for which in 2 Chron. 25. 19. is written thou saist loe I have smitten So Building I have builded 1 King 8. 13. or as in 2 Chron. 6. 2. and I I have builded Sometime the doubling of the word is omitted as hath any delivering delivered 2 King 18. 33. which another Prophet writeth thus hath any delivered Esay 36. 18. In translating also God useth sometimes the phrase which we follow here as in Heb. 6. 14. blessing I will blesse thee and multiplying I will multiply thee translated into Greeke from Gen. 22. 16. Seeing I have seene Act. 7. 34. from Exod. 3. 7. Sometime otherwise as shot through with darts Heb. 12. 20. for that which is in Hebrew shooting shot through Exod. 19. 13. Vers. 17. But of Heb. And of and is often used for but so translated in the Greeke version Esay 10. 20. and by the holy Ghost in the New Testament as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe in vers 20. and in Gen. 3. 3. and 42. 10. and in many other places 〈◊〉 thou maist not or thou shalt not eat This law was given both to the man and woman which were both called Adam Gen. 5. 2. and the woman confesseth so much Gen. 3. 3. and the Greeke version here manifesteth it saying yee shall not eat dying thou shalt dye that is shalt surely and soone dye or as the Greeke translateth ye shall dye the death Vnder the name of Death the Scripture comprehendeth deadly plagues as the punishment of Aegypt with Locusts is called a death Exodus 10. 17. Also inward astonishments feares c. as Nabals heart died in him 1 Sam. 25. 37. Likewise outward deadly dangers and miseries as Paul was in deaths oft 2 Cor. 11. 23. It is also used for death in sinne when men are alienated from the life of God Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body which we commonly call death when the soule or spirit goeth out of the man Gen. 35. 18. Psal. 146. 4. And finally death is the perdition of body and soule in hell which is eternall perdition from the presence of the Lord and called the second death Mat. 10. 28. 2 Thessal 1. 9. Rev. 20. 6. 14. These and whatsoever else mortality misery death the Scriptures mention are implyed in this iudgement here threatned upon disobedience Rom. 5. 12. beside miserable bondage under him which hath the power of death that is the devil Heb. 2. 14. 15. On the contrary here is implyed upon condition of his obedience the promise of eternall life whereof the tree of life was a signe Gen. 3. 22. So Paul opposeth death as the wages of sinne and eternall life as the gift of God which now since mans fall is onely by Christ who giveth us to eat of the tree of life Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say After the opinion of our Rabbines of blessed memory if Adam had not sinned he had never died but the breath which he was inspired with of the most high blessed God should have given him life for ever and the good will of God which he had in the time of his creation had cleaved unto him continually and kept him alive for ever R. Menachem on Gen. 2. 17. Vers. 18. himselfe alone or alone as the Greeke translateth it so 1 King 19. 10. I am left my selfe alone for which Paul saith I am left alone Rom. 11. 3 God who made other creatures male and female together did not so in mankind which Paul observeth saying Adam was first formed then Eve 1 Tim. 2. 13. making it one reason of the womans subjection as before him the Greeke here translateth it according to him and in the 20. verse like unto him meaning one that should be as his second selfe like him in nature knit unto him in love needfull for procreation of seed helpfull in all duties present alwayes with him and so very meet and commodious for him The Apostle hence
of man is called in respect of himselfe an offence or fall because by it he fell from his good estate in respect of God it was disobedience as unto whom hereby he denyed subjection and renounced obedience Roman 5. 18. 19. Neither was it his owne sinne onely but the common sinne of us all his posterity which were then in his loynes for by this one mans disobedience many were made sinners Rom. 5. 19. and in Adam all dye 1 Cor. 15. 22. V. 7. naked both in body and soule which were bereaved of the image of God deprived of his glory subjected to inordinate lusts and thereupon to shame of which nakednes the Scriptures often speak as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed that is fastned together by twisting and platting the leaves and twigs for to gird about them fig leaves in Heb. leaf or branch as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover not to cure their filthy nakednes therfore in v. 10. they nevertheless do hide theÌ„selves for shame The like naturall hypocrisie is elsewhere coÌ„pared to the Spiders web Esay 59. 5. 6. And the â—igtree which had leaves no fruit was cursed of Christ and withered Mat. 21. 19. aprons named in Hebrew of girding about the loynes So Peter when he was naked girded a garment on him Ioh. 21. 7. And those parts of the body which serve for generation were then and still are most shamefull and studiously covered because sinne is become naturall and derived by generation Psalm 51. 7. Gen 5. 3. Therefore circumcision the signe of regeneration was also on that part of mans body Gen. 17. 11. Vers. 8. the voice of Iehovah this sometime signifieth any noise or sound Ezek. 1. 24. sometime the thunder Exod. 9. 28. 29. sometime Gods distinct voice like thunder as Ioh. 12. 27. 28. 29. walking this by the Greeke is referred to God walking it may also bee meant of the voice which is said to walke or goe on when it increaseth more and more Exod. 19. 19. the wind by the Greeke version this was the eventide So in the evening of the world at the last day the Lord shall descend from heaven with a showt with the voice of the Archangell and with the trumpet of God c. 1 Thes. 4. 16. hid themselves through conscience and feeling of their sinne and misery and for feare of Gods Majesty vers 10. Howbeit there is no darknesse nor shadow of death where the workes of iniquity may hide themselves Iob 34. 22. Amos 9. 3. Psalm 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face or the presence that is for feare of the Lords comming Vers. 10. feared or was afraid this feare was a terrour through feeling of Gods wrath for sinne as Israel also felt in themselves when they heard the voice of God at mount Sinai Ex. 20. 18. 19. 20. It was such as had torment with it which who so feareth is not perfect in love 1 Iohn 4. 18. and proceeded from the spirit of bondage Rom. 8. 15. Otherwise there is also a feare which proceedeth from the spirit of adoption and accordeth well with love and comfort 1 Pet. 1. 1. 17. Psalm 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare if Adam had kept he had eschewed evill Prov. 16. 6 am naked he dissembleth the maine cause which was his sinne pure nakednesse was Gods creature and he was naked before without feare or shame Gen. 2 25. Vers. 12. thou gavest Adams confession is mixed with excuses and further evils asking no mercy but charging the woman and God himselfe with the cause of his fall The foolishnesse of man perverteth his way and his heart fretteth against the Lord Prov. 19. 3. Vers. 13. what is this or For what that is Why hast thou done this Vers. 14. unto the serpent unto the beast and the devill which together were the meanes to draw into sinne vers 1. and therefore are joyned as one here 〈…〉 the punishment cursed this is contrary to blessed Deut. 28. 3. 16. and as to blesse is to say well 〈◊〉 my so to curse is to say evill so expounded by the holy Ghost as thou shalt not curse the Ruler Exod. 22. 28. which Paul citeth thus thou shalt not speake evill of the Ruler Act. 23. 5. And as Gods word is one with his deed so his curse is the powring out of evils upon the creatures for sinne unto their perdition Deut. 28. 20. c. So the fig-tree being cursed withered Mark 11. 21. the children cursed were torne of beasts 2 King 2. 24. And that the devill was implyed under this curse the Hebrew Doctors have acknowledged saying of God that hee brought those three and decreed against them the decrees of judgement and did â—ast Sammael the Devill his company out of his holy place out of heaven and cut off the feet of the serpent and cursed him c. Pirke R. Eliezer ch 14. So Peter saith God spared not the Angels that sinned but cast them downe to hell c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church it is said the Dragon fought and his Angels but they prevailed not neither was their place found any more in heaven and that great Dragon that old serpent called the Devil and Satan was cast out c As the Devill is cursed above all creatures Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly or thy brest as the Greeke hath a twofold translation upon thy brest and belly meaning with great paine and difficulty For other creatures also goe on the belly Lev. 11. 42. but as Adams labour and Eves conception had paine and sorrow added to them vers 16. 17 so the serpents gate dust that is vile and uncleane meats noting also hereby basenesse of condition Mic. 7. 17. and hunger and penury which this beast should suffer above others which eate the herbs of the field Gen. 1. 30. This eating of dust is againe remembred in Esay 65. 25 where speech is of our Redemption from Satan by Christ which sheweth that these outward curses implyed further mysteries V. 15. enmity this is opposed to the amity and familiarity which had beene between the woman and the Serpent which God would breake And here beginneth the first promise of grace and life to Evah and mankind now dead in sinne and enemies to God Col. 2. 13. and 1. 21. For the amity of this world is enmity of God Iam. 4. 4. thy seed and her seed that is thy posterity and hers Seed is often used for children by the Serpents seed are meant not onely those venemous beasts which
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
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
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.
either sitting or lying but this night lying onely Then the table is brought againe before him and hee faith This Passeover which wee eat is in respect that the Lord passed over the houses of our fathers in Egypt Then holdeth hee up the bitter herbs in his hand and saith These bitter herbs which wee eat are in respect that the Egyptians made the lives of our fathers bitter in Egypt Then hee holdeth up the unlevened bread in his hand and saith This unlevened bread which wee eat is in respect that the dough of our fathers had not time to bee levened when the Lord appeared unto them and redeemed them out of the hand of the enemie and they baked unlevened cakes of the dough which they brought out of Egypt Exodus 12. 39. Then hee saith Therefore are wee bound to confesse to praise to laud to celebrate to glorifie to honour to extoll to magnifie and to ascribe victory unto him that did unto our fathers and unto us all these signes and brought us forth from servitude to freedome from sorrow to joy from darknesse to great light and wee say before him Halelujah Halelujah Praise O yee servants of the LORD c. unto the fâ—â—â—trocke to a fountaine of waters that is the hundred and thirteenth and to the end of the hundred and fourteenth Psalme Then they blesse the Lord which redeemed them and their fathers out of Egypt and hath brought them unto that night to eat unlevened bread therein and bitter herbs And hee blesseth GOD who createth the fruit of the vine and drinketh the second cup. After this hee blesseth for the washing of hands and washeth his hands the second time and taketh two cakes parteth one of them c. and blesseth GOD that bringeth bread out of the earth Because it is said the bread of affliction or of povertie Deuteronomie 16. 3. as it is the manner of the poore to have broken meat so heere is a broken part Afterwards hee wrappeth up of the unlevened bread and of the bitter herbs together and dippeth them in the â—auce and blesseth GOD which commanded to eat unlevened bread and bitter herbs and they eat Then hee blesseth GOD which commanded the eating of the sacrifice and hee eateth the flesh of the feast offring and againe blesseth GOD which commanded the eating of the Passeover and then hee 〈◊〉 of the body of the Passeover After this they â—it long at Supper and eat every one so much as he will and drinke as much as they will drinke Afterward he eateth of the flesh of the Passeover though it bee but so much as an olive and tasteth nothing at all after it that it may be the end of his supper and that the taste of the flesh of the Passeover may remaine in his mouth After this he lifteth up his hands and blesseth for the third cup of wine and drinketh it Then filleth hee the fourth cup and accomplisheth for it the Praise or Hymne and sayeth for it the blessing of the Song which is All thy workes praise thee O Lord c. Psalme 145. 10. and blesseth God that created the fruit of the vine and tasteth nothing at all after it all the night except water And hee may fill the fift cup saying for it the great Hymne the hundred thirty sixe Psalm Confesse ye to the Lord for hee is good for his mercie endureth for ever unto the end of that Psalme But he is not bound they say to that cup as to the foure former cups These things are shewed by Maimony in his treatise of Leven and unlevened bread chapter 8. where also hee noteth some differences at this time when having no Temple they can have no sacrifice neither kill the paschall Lambe but onely use the unlevened bread bitter herbs and wine in their private houses After in his Copie of the Haggadah or Narration of the Passeover hee sheweth what words they used at the breaking and delivering of the unlevened bread This is the bread of affliction which our fathers did eat in the land of Egypt whosoever is hungry let him come and eat whosoever hath neede let him come and keepe the Passeover c. These observations of the Iewes whiles their common-wealth stood and to this day may give light to some particulars in the Passeover that Christ kept as why they lay downe one leaning on anothers bosome Ioh. 13. 23. a signe of rest and security and stood not as at the first Passeover neither â—ate on high as wee use Why Christ rose from supper and washed and sate downe againe Iohn 13. 4. 5. 12. Why hee blessed or gave thankes for the bread apart and for the cup or wine apart Marke 14. 22. 23. and why it is said hee tooke the cup after supper Luke 22. 20. also concerning the Hymne which they sung at the end Matthew 26. 30. and why Paul calleth it the shewing forth of the Lords death 1 Corinthians 11. 26. as the Iewes usually called their Passeover Haggadah that is a Shewing or Declaration But specially we may observe how the bread which was of old a remembrance of their deliverance out of Egypt was sanctified by the Sonne of God to bee a remembrance of his death and of our redemption thereby from Sathan 1 Corinthians 11. 24. 25. 26. for which we have much more cause to praise honour and magnifie the Lord than the Hebrewes had for their temporary salvation Verse 9. raw That raw whereof the Law warneth us is flesh whereon the fire hath begunne to worke and it is roasted a little but not fit for man to eat as yet saith Maimony in Korban Pesach chapter 8. S. 6. It might figure a full and due preparation by the preaching of the Gospell and shewing forth of Christs death with an examination of our selues that wee eat not unworthily and so eat judgement to our selves 1 Corinthians 11. 26. 28. 29. sodden at all or any way sod Hebr. sodden sod in water The Iewes explaine it so generally neither to be sodden in water nor in any other liquor or juyce of fruits Neither roasted and afterward sodden nor perboyled and afterward roasted c. Yet they say it was lawfull to baste it with wine or oyle or any liquor except water also lawfull to dip the flesh when it was roasted in liquors or juyce of fruits Maimony in Korban Pesach chapter 8. S. 7. 8. At the Passeover which Christ did eat the Euangelists mention his dipping of a sop and giving it to Iudas Iohn 13. 26. In seething the water is mixed with the flesh the forbidding whereof seemeth to teach the simplicitie that should be in Christ that wee know nothing but Christ and him crucified 2 Corinthians 11. 3. 1 Corinthians 2. 2. with fire a figure both of Gods Spirit compared to fire Matthew 3. 11. through which Christ offred himselfe to God Heb. 9. 14. and of the fire of Gods wrath which Christ was to suffer whiles he was made a curse for us by
before is noted doe understand not onely of the streets but not out of the roome nor society where it is to bee eaten a bone to foreshew that not a bone of Christ our Passeover should be broken as was fulfilled Ioh. 19. 33. 36. which signified his victory and deliverance out of affliction and death from which he rose the third day as Psal. 34. 20. 21. the Lord keepeth all his bones not one of them is broken And in hope of resurrection Ioseph gave charge of his bones and they were caried into Canaan Heb. 11. 22. Exo. 13. 19. The bones of the Passe over were burnt with the flesh that remained v. 10. as is testified by the Hebrew Doctors who also say that though it were a little kid whose bones were tender yet might they not eate them for that were the breaking of the bones Maimony in Korban Pesach ch 10. S. 2. 9. Vers. 47. doe it that is prepare offer and eate the pasche as is ordained For neglect and not doing it men were to be cut off Numb 9. 13. Vers. 48. a strangers The Greeke translateth when any proselyte come unto you and so the Chaldee saith when a stranger shall become a proselyte or joyne himselfe with you So this differeth from that which was before in v. 22. and also in ver 45. and is meant of a third sort of strangers that were converts in Greeke called proselytes such as were joyned to the Iewes Church Act. 13. 43. and 2. 10. Matth. 23. 15. Such they were wont to call strangers within the covenant and just strangers to distinguish them from strangers within the gates that did but dwell among them mentioned in Deut. 14. 21. and here in v. 45. doe the Passe-over that is keepe or celebrate it This phrase is used in Matt. 26. 18. Heb. 11. 28. and then so not onely himselfe but his male children must be circumcised ere hee might bee admitted to the Passeover for he was yet in his sinne whiles his children were through his default uncircumcised see Gen. 17. 12. 13. 14. Exod. 4. 24. 26. And thus the Iewes have interpreted this place that as the circumcision of himselfe if it be omitted debarreth him from doing the Passeover so doth the circumcision of his sons and of his servants c. and if hee kill it before hee doe circumcise them it is unlawfull Maimony in Korban Pesach chap. 5. S. 5. uncircumcised the Chaldee turneth it profane person So God saith No stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my Sanctuary Ezek. 44. 9. And the Hebrew Doctors say Whiles the power of uncleannesse and the superfluous foreskin is upon him hee is unfit to be united with the divine Maiesty c. R. Menachem on Exod. 12. Vers. 49. that sojourneth the Greeke here as in ver 48. translateth the proselyte that is come among you So the obedient heathens might by faith in Christ have part in all the holy things with Israel alwaies for in Christ all are one Galat. 3. 28. Act. 15. 9. And unto strangers is promised inheritance with the tribes of Israel in the holy land Ezek 47. 22. 23. The Iew Doctors of old have thus written concerning this Moses our master gave the inheritance of the Law and commandements to Israel onely as it is written Deut. 33. 4. the inheritance of the congregation of Iakob and unto any of the other nations that willingly joyned himselfe a proselyte as it is written Numb 15. 15. as yeeare so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the law and the commandements But they force all that come into the world to receive the commandements given to the sonnes of Noe whereof see on Gen. 9. 4. and who so receiveth not them is killed and be that receiveth them is called the stranger that sojourneth c. Maimony in Misneh treat of Kings ch 8. S. 10. Likewise in their commentary upon Exodus called Elle shemoth rabbah upon Exod. 12. they say This is that which is written in Esay 56. 3. And let not the sonne of the stranger that hath joyned himselfe to the Lord speake saying The Lord hath utterly separated mee for Iob saith The stranger shal not lodge in the street Iob 31. 32. And why Because the holy blessed God exeludeth no creature but receiveth all For his gates are open every houre and whosoever would be received in he entreth and is received For this it was said by Iob the stranger shall not lodge in the street And againe he saith in the person of God I will open my doores to the traveller Iob. 31. 32. Rabbi Barachias said In whose person speaketh Iob this Doubtlesse because it shall be that the strangers shall be Priests ministring to the holyblessed God as it is written and the stranger shall be joyned them Esay 14. 1. and this joyning is not meant but of the Priests as it is written joyne mee unto one of the Priests offices 1 Sam. 2. 36. For it shall come to passe that proselytes shall eate of the Shew-bread c. CHAP. XIII 1 God commandeth to sanctifie all the Firstborne unto him 3 to remember the day of their going out of Egypt 5 to keepe the feast of Vnlevened bread in Canaan 8 to shew their sonnes the cause thereof 12 to set apart for the Lord the firstlings of beasts 16 Phylacteries for a signe of Gods former mercies 17 The way by which God led Israel in the wildernesse 19 The carying of Iosephs bones with them 20 Israel campeth in Etham 21 God guideth them by a pillar of a cloud and pillar of fire AND Iehovah spake unto Moses saying Sanctifie unto me every first-borne that which openeth every wombe among the sonnes of Israel of man and of beast it is mine And Moses said unto the people Remember this day in which ye came out from Egypt from the house of servants for by strength of hand Iehovah brought you out from hence no levened bread shall bee eaten This day you come out in the moneth of Abib And it shall be when Iehovah shall bring thee into the land of the Canaanite and the Chethite and the Amorite and the Evite and the Iebusite w ch he sware unto thy fathers to give thee a land flowing with milke and honey that thou shalt serve this service in this moneth Seven daies thou shalt eat unlevened cakes in the seventh day shall be a feast to Iehovah Vnlevened cakes shall bee eaten seven daies and no levened bread shall bee seene with thee and no old leven shall bee seene with thee in all thy border And thou shalt shew thy sonne in that day saying because of that which Iehovah did unto mee when I came out from Egypt And it shall bee to thee for a signe upon thy hand for a memoriall betweene thine eyes that Iehovahs Law may be in thy mouth for with a strong hand hath Iehovah brought
thee out from Egypt And thou shalt keepe this statute in his season from yeere to yeere And it shal be when Iehovah shall bring thee into the land of the Canaanite ashe sware unto thee and unto thy fathers and shall give it thee That thou shalt cause all that openeth the wombe to passe unto Iehovah and all that openeth the wombe of the yong of a beast which thou shalt have the males shall bee Iehovahs And all that openeth the wombe of an asse thou shalt redeeme with a lambe and if thou wilt not redeeme it then thou shalt breake the necke of it and all the first-borne of man amongst thy sons shalt thou redeeme And it shall be when thy son shall aske thee to morrow saying What is this that thou shalt say unto him By strength of hand Iehovah brought us out from Egypt from the house of servants And it was when Pharaoh was hard to send us away that Iehovah slew every first-borne in the land of Egypt from the first-borne of man even to the first-borne of beast therefore I sacrifice to Iehovah all that openeth the wombe the males and every first borne of my sonnes I redeeme And it shall bee for a signe upon thy hand and for phylacteries betweene thine eyes for by strength of hand Iehovah brought us out from Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was when Pharaoh had sent away the people that God led them not the way of the land of the Philistines though that was neere for God said lest the people repent when they see warre and they returne to Egypt But God led the people about by the way of the wildernesse of the red sea and the sons of Israel went up harnessed out of the land of Egypt And Moses tooke the bones of Ioseph with him for he had swearing sworne the sons of Israel saying God will visiting visit you and yee shall cary up my bones from hence with you And they journeyed from Succoth and encamped in Etham in the edge of the wildernesse And Iehovah went before them by day in a pillar of a cloud to lead them the way by night in a pillar of fire to give them light for to 〈◊〉 by day and night He tooke not away 〈◊〉 pillâ—â— of the cloud by day and the pillar of 〈◊〉 by night before the people Annotations SAnctifie or Hallow Consecrate that is put apart unto holy use for me and my service The men and uncleane beasts were to be redemed with money which was given to the Lords Priests the cleane beasts were to bee killed in sacrifice to the Lord Numb 18. 15. 16. 17. Moses is commanded here to teach this unto Israel Afterwards the Levites were taken for all the first-born Israelites and imployed in the service of the Lord Numb 3. 6. 12. that which openeth so the holy Ghost translateth it in Greeke Luk. 2. 23. but the Hebrew phrase is the opening or emission of every wombe or matrice meaning the first birth of man or beast and so the Chaldee in v. 13. expoundeth it the first-borne and in Exod. 34. 19. 20. the Greeke translateth it first-borne or firstling This law signified that Gods people which are a congregation of first-borne Heb. 12. 23. Exod. 4. 22. being redeemed from death by the blood of Christ should both themselves and theirs be consecrated to the service of the Lord Rom. 6. 13. 19. 22. and 12. 1 even as he is their God and sanctifieth them to himselfe from the wombe Psal. 22. 11. Esay 46. 3. Ier. 1. 5. Gal. 1. 15. V. 3. Remember The Heb. Zacor here in Exo. 20. 8. and Ios. 1. 13. are properly indefinites signifying To remember but used for Imparatives as Halok To go 2 Sam. 24. 12. is explained Lok Go thou in 1 Chro. 21. 10. To eat and to drink Esay 22. 13. is expounded Letus eat and drinke 1 Cor. 15. 32. and in Gr. Chairein To rejoice for Rejoyce thou 2 Ioh. 1. 10. But there be of the Hebrewes that say the word Zacor is indefinite because we are bound for ever to remeÌ„ber this matter R Elias in Sepher reshith chocâ—â—ah treat of Holinesse ch 6. This remembrance here commanded was not onely to keepe in minde for themselves but to mention and speake of it to others as after Moses saith in ver 8. Thou shalt shew thy sonne c. The Hebrew canons say It is commanded by the Law to tell of the tentations and marvellous workes which were done to our fathers in Egypt upon the fifteenth day of Nisan that is March as it is written in Exod. 13. 3. Remember this day c. and in vers 8. Thou shalt shew thy sonne c. And although he have no sonne though they bee great wise men they are bound to tell of the going out of Egypt and who so maketh a long speech of the things that fell out and came to passe it is commendable in him Maimony in Misneh treat of Leven ch 7. S. 1. servants the Greeke and Chaldee expound it servitude or bondage strength of hand the Greek expoundeth it strong hand and so Moses him-selfe speaketh in vers 9. This manner of deliverance figured also our redemption by Christ who being stronger than Satan the strong man armed overcame him and tooke from him all his armour wherein he trusted and divided his spoiles Luk. 11. 21. 22. levened of this see Exod. 12. 8. 15. It figured our sanctification in abstaining from all corruption in doctrine and conversation Matt. 16. 12. 1 Cor. 5. 8. Vers. 4. Abib which the Greeke translateth New fruits the word signifieth a greene eare or 〈◊〉 of corne Exod. 9. 31. and because in those Countries corne was â—ared and began to bee ripe in this moneth as witnesseth Philo in his third booke of Moses life it was called therefore Abib some of the Greekes name it the moneth of floures as Macâ—rius Egypt in Hom. 47. It was part of March and part of April as we now call the moneths see also Exod. 12. 2. Vers. 5. Canaanite that is as the Greeke translateth Canaanites and Chethites c. see Gen. 10. 16. 18. Iebusite the Greeke version addeth Gergesites and Pherezites to make up the number of seven which is here understood as in Deut. 7. 1. serve that is observe as Exod. 12. 25. or as the Greek translateth doe this service which after followeth Vers. 6. Seven or a seven a weeke of daies figuring our whole life see Exod. 12. 15. a feast which among other duties was kept with an holy convocation Levit. 23. 8. Vers. 8. shew thy sonne It is commanded that wee shew our sonnes though they aske not according to the knowledge of the sonne must his father teach him saith Maimony in treat of Leven ch 7. S. 2. because or for this which Iehovah did unto me understand This is done or This feast we keepe for or because of that Such want of words is oft in the Scripture as in 2 Sam. 23.
contumelious cariage against God and his ministers and is written for an ensample to us not to doe the like as 1 Cor. 10. 10. 11. So they murmured againe Num. 14. 2. this whole assemblie or all this Church The wildernesse whereinto God brought his people was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt Ier. 2. 6. They that wandred there hungry and thirsty their soule â—â—inted in them Psal. 107. 5. There the Lord afflicted Israel and suffered them to hunger that he might prove them and doe them good at their latter end Deuteronomie 〈◊〉 3. 16. But as yet this generation had not prepared their heart arâ—ght and their spirit was not faithfull with God Psal. 78. 8. Vers. 4. bread Manna the wheat of heaven whereof they made themselves bread or meat Psal 78. 24. portion Hebr. word put for any thing and here for the portion of meat by the day Wherby God taught them also to take no thought for the morrow what they should eat or drinke as Matth. 6. 31. 34. prove them or tempt them Heb. him meaning the peoples spoken of as of one man Therefore the scripture useth these indifferently as is shewed on Gen. 22. 17. And this end of proving or tempting the people is also mentioned in Deut. 8. 2. Exod. 15. 25. Vers. 5. then they shall Hebr. and they shall prepare This is meant of every sixt day the evening of the Sabbath then were they to make ready their food that there might bee no working or fire kindled on the Sabbath day as verse 23. and Exod. 35. 3. day by day that is daily see Genesis 39. 10. Vers. 6. Iehovah hath brought and not we of our selves as was objected verse 3. So hee assureth them by the miracle of Quailes which God would give that their calling into that place and stare was of the Lord. Vers. 7. the glory a visible signe of Christs glorious presence among them appearing in the cloud as vers 10. to assure them that the Lord was with them in the midst of all their wants whereof they also doubted now as againe afterward in Exod. 17. 7. and that hee heard their murmurings By such apparations God used to represse the peoples tumultuous rage Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud it was a signe of his face and favour withdrawne from them Exod. 33. 7. 9. 10. Or by the glory of Iehovah may be meant that glorious worke of his the Manna which they saw in the morning verse 15. So Christs divine worke in raising Lazarus from the dead is called the glory of God Ioh. 11. 40. So glory is used for glorious workes in Num. 14. 21. 22. Vers. 8. This shall be or understand from verse 6. ye shall know this Such wants are often to bee supplied as in Exod. 45. not against us to wit us onely or us so much as against the Lord for it was also against them verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah the Chaldee expounds it against the word of the Lord. Vers. 9. before Iehovah that is assemble together before the cloud wherein Iehovahs glorious presence was manifested verse 10. So Vzzah died before God 1 Chron. 13. 10. that is by the Arks of God 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah Exod. 23. 17. was at the place which hee did chuse to put his name there namely the Tabernacle or Temple Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King 14. 21. Vers. 10. the wildernesse where the cloud went before the people to guide them Exod. 13. 21. Vers. 12. betweene the two evenings towards eventide as the Greeke explaineth it see Exodus 12. 6. 〈◊〉 〈◊〉 came evening for naturally they 〈◊〉 in the day time over the sea and came to land towards even see Num. 11. 31. And Manna came 〈…〉 ing because it fell with the morning dew The Quailes are not in Scripture noted to be a spi 〈…〉 〈◊〉 〈◊〉 〈◊〉 Manna 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse but the bread of heaven came in the morning which usually signifieth th 〈…〉 of grace from the Lord Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread in ea 〈…〉 ng with Manna a figure of Christ the Bread of life that came downe from heaven Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference in Psal. 90. 14. Fill us in the morning with thy mercy Vers. 13. the quailes Hebr. the quaile put for a multitude of quailes as frog for frogs Exod. 8. 6. A like miracle God wrought for them about a yeere after this Num. 11. 31. This David rehearseth in Psal. 105. 40. they asked and he brought the Quaile that lay or that lay poured out Hebr. aâ—bed or an effusion of dew the Chaldee translateth a descension of dew that is dew which descended or fell downe which agreeth with Num. 11. 9. And the Psalmist saith God opened the doores of heaven and rained upon them Manna Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God as Genes 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysticall speech of the birth of Christ figured by this Manna the dew is mentioned Psal. 110. 3. And as the preaching of the Word is likened to the dew Deut 32. 2. so Manna falling in and with the dew figured Christ given unto us by the preaching of the Gospell Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew that the holy blessed God will raise up the dead unto life therewith in the time that is to come and that is the Manna prepared for the just in the world to come R. Menachem on Exod. 16. Vers. 14. went up into the ayre vanishing with the heat of the Sun So going up is used for going away or vanishing in Ierem. 48. 15. roundthing or bare thing as the Chaldee translateth it pilled The Greeke saith like coriander according to verse 31. So that the Manna was covered and as it were hidden with the dew upon it till it ascended and lay also upon dew under it Num. 11. 9. to which it seemeth the Scripture hath reference when it promiseth Manna that is hid Revel 2. 17. Manna so the Chaldee and the Holy Ghost 〈◊〉 Greeke calleth it Ioh. 6. 31. of the Hebrew Man which by interpretation signifieth a prepared or distributed portion for it was a ready meat 〈…〉 as it was gathered if they would or to beat g 〈…〉 de and bake as the people liked Num. 11. 8. And the Iew Doctors some of them so explaine it calling it Angels food a prepared bread sent from heaven without 〈…〉 an labour
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
13. 15. perfect in Greeke without blemish See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay or impose his hand in Greeke his hands to testifie by this signe his faith in God through Christ see the notes on Levit. 1. 4. The difference there and here the Hebrew doctors thinke to be this that ouer the Peace-offring there was no confession of sinnes but speaking words of Praise unto God and that hands might be laid on in any place of the courtyard where he would in the place where it was killed Maimony treat of offring sacrifices chap. 3. Sect. 14. 15. he that is the Priest or some other Levite shall kill it see Lev. 1. 5. It might be killed in any place of the Court Maimony ibid. chap. 5. Sect. 4. and was not restrained to the Northside of the Altar as the Burnt-offring Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things to distinguish them from the Holy of holies Lev. 2. 10. sprinkle according to the manner observed on Lev. 1. 5. For the Burâ—offring Trespass-offring and Peace-offring the sprinkling of the blood of these three upon the Altar was 〈◊〉 alike Maimony treat of Offring sacrifices chap. 5. Sect. 6. It figured the sprinkling of Christs blood whereby we our words and workes are sanctified before God 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah wholly burnt upon the Altar unto the Lord. There were besides of every Peace-offring the Brest and the right shoulder which were waved and heaved before the Lord and given the Priests to eat whereof see Lev. 7. 30. 32. c. the other flesh of the Peace-offring was eaten by the owner that brought it and his family and friends Lev. 7. 15. 16. the fat or the su 〈…〉 This sometime signifieth the best of all things as is shewed upon Gen. 4. 4. and so teacheth to offer the best unto the Lord sometime it signifieth unbeleefe dulnesse and hardnesse of heart as 〈◊〉 is without sense Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire signified the taking away of our corruptions by the spirit of Christ. And the kidneyes which are the seat of lust not the heart or braines which are the seat of wisedome and understanding were likewise burned to teach mortification of our members which are on earth fornication uncleannesse inordinate affection c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is understand againe the fat which is upon the flankes or as the Greeke and Chaldeâ— interpret it upon the thighs so the Hebrew doctors expound it as a distinct fat from the former and say it was the fat which is in the roots of the thighes on the forepart Maimony treat of forbidden meats chap. 7. Sect. 6. Vers. 5. shall burne it The order of offring this sacrifice was the Priest killed it and sprinkled the blood and flayed it and tooke out the inwards Afterwards he cut in pieces the flesh and separated the brest and the right shoulder Levit. 7. 30. 32. and put the inwards with the brest and shoulder into the owners hands And the Priest put his hand under the owners hands and waved all before the Lord on the East side And if it were a Thank-offring Levit. 7. 12. 14. he tooke of the bread that was brought therewith one cake often and laid it with the brest shoulder and inwards and waved all upon the owners hands First he laid the fat upon the owners hands then the brest and the shoulder above And the two kidneyes and the caule of the liver above them And if there were any bread hee laid it above and so waved all After that he salted the inwards and burned all upon the Altar but the brest and the shoulder were eaten by the Priests and the remnant of the Peace-offring was eaten by the owners But the Priests might not have the brest and shoulder till the inwards were burned Likewise the bread waved with the Thank-offring was eaten by the Priests and the rest of the bread by the owners If two brought a peace-offring in partnership the one of them waved it by leave of his fellow and if they were 100. one waved for them all If the owner of the sacrifice were a woman she waved it not but the Priest A woman never waved save onely in the offring of jealousie Numbers 5. and of a Nazirite Num. 6. Maimony in treat of offring sacrif chap. 9. Sect. 6. 7. c. upon the Burnt offring that is laying it on the altar after the Burnt-offring for that alwaies had the first place Sol. Iarchi here saith this teacheth us that the daily Burnt-offring was before any other oblation It signified that wee are first to bee reconciled unto God by the death of Christ apprehended of us by faith before any oblation of ours can be acceptable to God of rest Greeke of sweet smell in the Chaldee an offring which shall be received with favour before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us and of our service praiers thanksgiving c. in Christ was signified H b. 13. 15. 16. Vers. 6. of the flocke sheepe or goats as after is explained but here is no mention of fowles as was for the Burnt-offring Levit. 1. 14. The Hebrewes say Peace-offrings are brought of sheepe and of goats and of beeâ—es of males or of females of great or of small but no fowle is brought for Peace-offrings Smâ—l beasts are from eight daies old untill a complete yeere from day to day and great beasts of the herd till they be full three yeeres old from day to day and of the flocke till they be full two yeeres old from day to day if they be more then thus they are too old and may not be offred Maimony treat of Offring the sacrifice chat 1. Sect. 11. Vers. 7. a Lamb or sheepe of the first yeere as is noted on Levit. 1. implying also a sheepe of the second yeere which was lawfull to be offred as is before shewed Vers. 8. he that is the Priest or Levite shall kill it so in verse 13. see Levit. 1. 5. before the Greeke translateth at the doore of the Tent as Moses said in verse 2. so after in verse 13. and these phrases explaine one another Verse 9. whole rumpe the perfect or intire tayle which in some kinde of sheepe is very great and fat especially in those parts of the world and namely in Syria as Plinie mentioneth Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar with the other fat and inwards Verse 11. the bread or the food meaning the flesh which the fire on the altar was to eat up and consume The Greeke translateth it a savour of sweet-smell so in verse 16. And because these things were burnt unto God therefore God calleth them also his bread Num. 28. 2. Ezek. 44. 7. and the Priests which burned them are said to offer the bread of
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
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
Chazkuni referreth it to Exod. 29. 43. others unto Ex. 19. 20. sanctified God is said to be sanctified both when he graciously accepteth and doth good unto them that serve him aright Ezek. 20. 41. and when hee punisheth them that transgresse as I will be glorified in the mids of thee Sidon and they shall know that I am Iehovah when I shall have executed judgements in her and shall be sanctified in her Ezek. 28. 22. So in this place and in Ezek. 38. 16. 23. Likewise God is sanctified of men when they cary themselves holily and uprightly in his sight as Sanctifie the Lord God in your hearts c. 1 Pet. 3. 15. that come nigh or my nigh ones that is the Priests and Levites as in Ezek. 4â— 13. the Priests which are nigh unto Iehovah See also Levit. 9. 7. Num. 16. 9. So judgment beginneth at the house of God 1 Pet 4. 17. at his Sanctuary Ezek. 9. 6. before that is openly the Gr. translateth in al the congregation as if the like danger were unto them also for transgression see Ios. 22. 18. 20. glorified or honoured which is also not in shewing mercies onely as 2 Thes 1. 10. but in executing judgments as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men when their thoughts words and actions are according to his will and to his praise Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace or was silent that is rested patiently without murmuring against the worke of God who had killed his sonnes So David saith I am dumb I will not open my mouth because thou hast done it Psal. 39. 10. And God said to Ezekiel the Priest Be silent that is Forbeare to cry make no mourning for the dead Ezek. 24. 17. Or hee mourned in silence for his sonnes death for so the scripture expresseth great sorrow and unutterable by keeping silence as Lam. 2. 10. Esa. 47. 5. Thus the Greeke translateth he was pricked and Aarons answer in vers 19. implieth so much So the heathens have said Curae leves loquuntur ingentes stupent Seneca in Hippolyto Vers. 4. uncle in Greek the sonnes of the brother of Aarons father for Vzziel was brother to Amram Aarons father see Exod. 6. 18. 20. 22. cary or take up this duty of buriall was laid upon their cousins the Levites not upon their next brethren the Priests that they might attend still to their holy ministration See Levit. 21. 1. c. out of or to a place without the campe â—o they used to burie without their cities Luk. 7. 12. Vers. 6. Makâ— not bare or Make not free that is let not the hayre of your heads grow long The Hebrew Pharangh signifieth two things to make bare or uncover the head as Numb 5. 18. so the Greeke translateth here ye shall not put off the mâ—ters from your heads Secondly to make free for the haire to grow as the Chaldee here translateth yee shall not let your lockes grow For this also was a signe of mourning 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers that the Egyptians at their friends funerals did let the hayre of their head grow long but shaved their beards whereas other nations at funerals did shave their heads Herodot in Euterpe And that shaving of the beard was a signe of sorrow in Israel appeareth by Ieremie 41. 5. Hereupon is that law in Ezek. 44. 20. the Priests shall not shave their heads nor suffer their lockes to grow long they shall onely poll their heads where hoth extremities are forbidden The latter sense may also well be implied here as likewise after in Levit. 13. 45. and 21. 10. And concerning this the Hebrewes have these rules A Priest that letteth his haire grow-long it is unlawfull for him to come into the sanctuarie from the Altar forward and if he doe goe in and serve he is guilty of death by the hand of God as he that drinketh wine and serveth as it is written Neither shall any Priest drinke wine c. Ezek. 44. 21. and againe Neither shall they shave their heads nor suffer their lockes to grow long Ezekiel 44. 20. As he that drinketh wine is guilty of death Levit. 10. 9 so he that letteth his haire grow-long is guilty of death Yet profaneth he not his service hereby though he be guilty of death his service is allowable that is standeth in force and is not disanulled by it As Priests are not forbidden wine save in the time of their going into the Sanctuarie so it is not unlawfull for them to let their haire grow save at the time of their going into the Sanctuarie understanding this of the common Priest But the high Priest may neuer let his haire grow-long nor rend his clothes at any time Leviâ— 21. 10. because he is to be continually in the Sanctuary How long may a Priest let his haire grow Thirtie dayes as a Nazirite of whom it is said Hee shall let the lockes of the haire of his head grow Num. 6. 5. and there is no Naziriteship lesse then thirty dayes Therefore the common Priest that serveth shaveth him-selfe every thirty dayes The judgment of them that rend their garments and the judgment of them that make free or â—are their head is one Levit. 10. 6. if he serve with his clothes rent he is guilty of death by the hand of God although his service is allowable and not profaned Maimony in Biath hamikdash or Of entring into the Sanct. chap. 1. Sect. 8. 14. rend an other signe of sorrow Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather that they which mourned for the dead were bound to rend their clothes because the Priests here being forbidden to mourne were forbidden to rend so that another was bound to rend And they were not to rend but standing as in 2 Sam. 13. 31. the King rose up and rent his garments And they were to rend the forepart not behinde or in the sides nor beneath save the high Priest he rendeth beneath The measure of rending was an hand-bredth and this on the upper garment onely They rend for the death of the Prince or of the Father of the Synedrion or of the multitude of the congregation as David and the men with him did for Saul and for Ionathan and for the people of the Lord 2 Sam. 1. 11. 12. Also when they heare the name of God blasphemed as in Esay 36. 22. and for the burning of the booke of the Law as Ieremie 36. 23. 24. and for the cities of Iudah ond for Ierusalem and for the Sanctuarie destroyed as Ierem. 41. 5. Maimony treat of Mourning chap. 8. and 9. wrath come or he that is God be wroth as at other times for the sinne of one or of few the whole congregation was afflicted Ios. 7. 1. 2. c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was to stand
is noted on Exod. 21. 6. tenth day This service being done upon this day every yeere shewed the inabilitie both of this Priesthood and of these sacrifices to make atonement in deed for the people as it is written For the Law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offred yeere by yeere continually make the commers thereunto perfect For then would they not have ceased to be offred because that the worshippers once purged should have had no more conscience of sinnes But in those there is a remembrance againe of sinnes every yeere For it is not possible that the blood of buls and of goats should take away sinnes Wherefore when Christ commeth into the world hee saith Sacrifice and offring thou wouldest not but a body hast thou prepared me Heb. 10. 1. 5. The commandement of fasting sanctifying this tenthday is againe repeated in Levit. 23. 27. 32. the sacrifices which it should have more then other dayes are expressed in Numb 29. 7. 11. And the Iubilee which was every fiftieth yeere began and was soiemnly proclaimed with trumpet upon this tenth day Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord the yeere of freedome which Christ hath proclaimed by the trumpet of his Gospell Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules the Greek translateth humble your soules by the soule the body also is comprehended even the whole person as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation is inwardly by godly sorrow for sinne which worketh repentance carefulnesse indignation feare vehement-desire zeale and revenge 2 Cor. 7. 10. 11. and a judging of our selves 1 Cor. 11. 31. and loathing our selves for the evils which we have committed Ezek. 6. 9. Outwardly by fasting and abstinence from all fleshly delights By the Hebrew canons they were to abstain this day from five things from meat and drink from washing themselves from anointing from putting on the shooes and all fine apparell and from carnall copulation Maimony in treat of the Rest of the tenth day c. 1. s. 4. 5. The Scriptures confirm these as David afflicted his soule with fasting Psal. 35. 13. Daniel by it and by not anointing Dan. 10. 3. 12. Israel by putting off their ornaments Ex. 33. 4. 6. David by going barefoot 2 Sam. 15. 30. wearing sackcloth Psal. 35. 13. and not washing nor anointing 2 Sam. 12. 20. 21. Vrias by not lying with his wife 2 Sam. 11. 11. But the chiefest of these was fasting and the day is called the Fast in Act. 27. 9. and the time by the law is from evening to evening beginning the ninth day of the moneth at even Levit. 23. 32. by which words the Hebrewes gather that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth and so in the end of it to tary in their affliction a little of the night after the tenth day and therefore that it was necessary to adde somewhat of the working day unto the holy day both before and after But they exempted from this fast such as were sicke and all children under nine yeeres of age Maimony in treat of the Rest of the tenth day chap. 1. sect 6. and chap. 2. sect 8. 10. Moreover under this name of afflicting themselves and fasting the Lord required the putting away of all sinne and amendment of life as to loose the bands of wickednesse to undoe the heavy burdens and to let the oppressed goe free and to breake every yoke to deale bread to the hungry to cover the naked and the like Esa. 58. 6. 7. And so it figured our mortification with Christ that as in the sacrifices killed his humiliation unto the death was fore-shadowed Phil. 2. 8. so by the humiliation of the Church our suffrings with him were signified our baptising into his death and buriall and our walking in newnesse of life our old man being crucified with him that the body of sinne might bee destroyed Rom. 6. 3. 4. 6. 1 Pet 2. 21. Vnlesse we doe this we may fast but the Lord seeth it not and afflict our soule but he taketh no knowledge neither can wee make our voice to be heard on high Esa. 58. 3. 4. any worke for this was a solemne sabbath verse 31. and by ceasing from worke figured that they which would have expiation and atonement by Christs day must cease from their owne workes to doe the worke of God beleeving in him whom hee hath sent Heb. 4. 10. Ioh. 6. 29. stranger in Greeke Proselyte by the homeborne are meant Israelites borne in that land the stranger was of the heathens joyned to the faith and Church of Israel such were bound to all Israels ordinances See Exod. 12. 19. 48. 49. Vers. 30. he shall that is God by the Priest as verse 32. shall make etonement or expiation to cleanse or purifie you Herein was figured the power and efficacie of Christs Priesthood and sacrifice that he expiateth and maketh atonement for our sinnes with God 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne 1 Iohn 1. 7. Romans 8. 9. 10. 11. Vers. 31. sabbathisme or rest this word the Apostle keepeth in Heb. 4. 9. and being joyned to the word sabbath it noteth an exact and carefull rest therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23. Vers. 32. whom he that is whom God shall anoint or which shall be anointed as the Greek translateth whom they shall anoint Such words are often used without designing any person as is noted on Genes 16. 14. By this anointed the high Priest is meant Levit. 21. 10. shall fill that is shall consecrate see Exod. 29. 9. The Greeke translateth shall perfect or consecrate his hands Herein he also figured the Sonne of God who is our high Priest perfected or consecrated for evermore Hebr. 7. 28. garments of holinesse the foure forementioned verse 4. called in Greeke a holy stole or robe which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation are arayed in white stoles or robes which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched and by it we may learne why the high Priest in the worke of Expiation might have none but white garments this day Vers. 33. the Sanctuarie of holinesse that is as the Greeke translateth the holy of the holy meaning the most holy place into which hee went first with incense and blood verse 12. 13. 14. 15. 16. the Tent the Holy place or first Tabernacle which he secondly expiated verse 16. c. all the people in Greeke all the congregation Because the expiation of the whole Church dependeth thus on the high
of the Kabbala that it is Satan one of the high rulers hee meaneth the Ruler of the power of the aire spoken of in Ephes. 2. 2 which is clad with Shagnatnez and is able to doe hurt and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan the Idolater by transposition of letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shagnatnez and the Gentiles which knew not the meaning of the word called him Satanas So the Divell is called in the Greeke tongue Rev. 12. 9. But their Canonists explaine the thing thus Nothing is forbidden concerning divers-kindes in garments but wooll and flaxe only Deut. 22. 11. And there is a thing like wooll that groweth on stones in the salt sea c. which is forbidden with flaxe because to the eye sight it is like sheepes wooll When wooll and flaxe are mixed together as when they are tozed together or spun together and so woven into a garment this is the divers-kindes forbidden in the Law To sow a woollen garment with flaxen threed or a flaxen garment with woollen threed c. is divers-kindes Of these divers-kindes there is no stinted-measure though it be but a threed of wooll in a flaxen garment or a flaxen threed in a woollen garment it is unlawfull If the wooll of sheepe and of camels or the like be tozed and spun together and if the halfe be sheepes wooll loe it is al as sheepes wooll and being with flaxe it is of divers-kindes But if the most part be of camels wooll it is lawfull to mixe it with flaxe for it hath all the forme of camels wooll Likewise hempe and flaxe tozed together if the most part be hemp it is lawfull to weave the threeds thereof with the threeds of wooll but if they be halfe to halfe it is unlawfull Maimony in Kilajim chap. 10. sect 1. c. So in Thalmud Bab. in Kilajim chap. 9. they say Nothing is forbidden by the name of divers-kindes in garments but wooll and flaxe together not come upon thee in Greeke thou shalt not put upon thee and so Moses explaineth it in Deut. 22. 11. Thou shalt not weare or clad thy selfe And this the Hebrewes understand strictly that nothing is forbidden but the wearing of it in garments therefore they say Garments of divers-kindes it is lawfull to make them and to sell them and nothing is forbidden but to weare them onely Deut. 22. 11. It is lawfull to dwell in a Tent made all of linsie-woolsie and to sit upon carpets beds c. made thereof Also to make shrowds of such to wrap the dead in for unto the dead there is no commandement Who so weareth linsie-woolsie or putteth it on is to be beaten Who so putteth it upon his neighbour if he that hath it upon him doe it presumptuously then he is beaten that hath it on him and hee that put it upon him transgresseth this rule Thou shalt not put a stumbling-blocke before the blinde But if hee that hath the garment on him knoweth not that it is linsie-woolsie but he that put it on him did it presumptuously he that put it on him is beaten and hee that hath it on is free Maimony in Kilajim chap. 10. sect 12. 25. 30. 31. Vers. 20. a man in Greeke if any man lye with a woman betrothed so the Chaldee expoundeth the Hebrew Necherepheth which comming of Caraph that is to publish and to reproach is diversly here understood of some for a woman in reproach and publike contempt of others publikely betrothed The Greeke translateth it kept or reserved to a man The Hebrew doctors explaine it thus The bond-woman charuphah betrothed spoken of in the Law is one that is halfe a bondwoman and halfe a freewoman and betrothed to an Hebrew servant Thalmud Bab in Cherethoth chap. 2. and Maimony in Issurei biah chap. 3. sect 13. But this betrothing is not complete as elsewhere he saith He that is espoused to a woman that is halfe bond and halfe free she is not espoused with complete espousals untill she be made free and when she is free they accomplish the espousals as the espousals of a girle which is growne great and he needeth no other espousals Maim treat of Wives chap. 4. sect 16. not redeemed the Chaldee explaineth it thus not redeemed with money or freedome is not given her by a bill of dismission a scourging The Hebrew Bikkoreth signifieth first a carefull-inquisition or visitation and by consequence a scourging or beating and this is meant of her onely as the Chaldee version sheweth and the Greeke saith there shall be a visitation of her and so the Hebrew Canons explaine it She is to be beaten and he is to bring a sacrifice Maimony in Shegagoth chap. 9. sect 1. and elsewhere in Issure biah chap. 3. sect 14. he saith The lying with this bondwoman differeth from all other unlawfull copulations for loe shee is to be beaten Levit. 19. 20. and he is bound to bring a trespasse offring Lev. 19. 21. So in the Thalmud in Cherethoth chap. 2. it is said In all unlawfull copulations whether it be man or woman they are alike in stripes and in sacrifice but in the case of the bond-woman the 〈◊〉 is not like to the woman in stripes nor the woman to the man in sacrifice not free for if she were free the punishment of them both should be death Deut. 22. 24. Vers. 21. his trespasse-offring whereof see Lev. 5. Vers. 23 into the land of Canaan the Greeke addeth which the Lord your God giveth unto you This Law was peculiar for the Land of Canaan not for other countries tree for food or tree of food that is whose fruit serveth for mans meat So this law concerneth not other trees that are for timber and as the Hebrewes thinke not fruit trees which are not intended by the owner for food They say He that planteth a tree for food and he intendeth it to be a fense for a garden or that he hath planted it for timber not for fruit it is free from the Law of the uncircumcised fruits If he plant it for fense and after changeth his minde and reputeth it for food or planteth it for food after reputeth it for fense as he shall please to intend so is hee bound concerning it If he planted it three yeeres for fense and thenceforth for food it is not the fourth yeere sanctified for whatsoever hath not beene three yeeres uncircumcised cannot be the fourth yeere sanctified He that planteth for to observe a commandement as when hee planteth a Citron tree for branches at the feast of Tabernacles or an Olive tree for oile for the Candlesticke in the Sanctuarie it is bound to this law of the uncircumcision That which the heathens planted before Israel came into the land was free from it but after they came into he land though the heathens planted it it was bound thereunto Whether a man plant a slip or branch of a tree or pull up the whole tree out of his place and plant it in
saith after the feast day as in verse 11. and Targum Ionathan saith after the first good day of the Passeover And by the Hebrew canons They reckon from the beginning of the day thâ—r fore they reckon in the night from the night of the sixteenth of Nisan Maimony thidem chap 7. â—â—ct 22. seven sabbathes that is as the Greekâ— and Chaldee expound it seven weekes So in Luk 18. 12. I fast twâ—se in the Sabbath that is twise 〈◊〉 the weeke for the Iewes used and still doe to fast on the second and on the 〈◊〉 day of every weeke as is testified by R. Iudah in Mâ—sar chap. 4. Likewise in Matth. 28. 1. the first of the Sabbath that is the first day of the weeke And hereupon this was called the feast of Weekes because of the exâ—ct numbring Exod. 34 22. complete o. perfect intire that is wanting nothing as the word importeth laâ— 1. 4. Bat Sol. â—a châ— here saith It teatheth that they were to begin to number from the evening the moâ—â—ow after the Sabbath for else they were not complete Verse 16 the morrow after the seventh saâ—â—ath the Chaldee saith 〈◊〉 after the seventh weeke the Greek till the morrow of the last weeke of the seven fiftie dayes Hereupon the Hebrewes observe that it was commanded to number the dayes with the weekes And they held it needfull to blesse God every night which sanctified them by his commandements and commanded the numbring of the shease that is of the fiftie dayes from the waving of the sheafe Maimony in Tamidin chap. 7. sect 22 25. And of this word fiftie in Greeke Penteconta the feast is called in the new Testament Pentecoste Act. 2. 1. Cor. 16. 8. a new meat-offring of the first fruits of the wheat harvest as the former was of barley harvest therefore this was called also the day of the first fruits Numb 28. 26. Vers. 17. your habitations in the land of Canaan They bring not the two loaves but from the land and of new fruits saith Maimony in Timidin chap. 8. sect 2. for a wave-offring Hebr. bread of waving that is to be waved before the Lord. This was brought at the churches charge the manner is noted on Levit. 24. 8. two loaves or cakes which word is added both by the Greeke and Chaldee the manner of this service is said to be thus They brought three Seaâ—s that is an Ephah or Bushell of new wheaâ— and did beat and tread them after the manner of all meat-offrings and ground them to flowrâ— and waved of them two tenth-deales that is two Omers and the residue was redeemed and might be eaten by any man These two cakes or loaves of new corne a tenth deale must be taken from ech Scah and an halfe Then they tooke the two tenth deales and kneaded them one by one and baked them one by one And the making of them might not be on the feast day nor on the Sabbath if the evening of this feast of Pentecost were a Sabbath they baked them in the evening of the Sabbath and they were eaten in the third day after their baking which was the feast day And it is expressed in the Law that they should be levened and thus they did it they brought leaven from some place and put it into the measure of the tenth deale and filled that tenth-deale with flowre and so levened it with that leven They made the length of each cake seven hand-bredthes and the bredth foure handbredths and the height foure fingers Maim in Tamidin chap. 8. sect 3 10. with leven in Greeke levened so Leviticus 2. 11. and 7. 13. Vers. 18. perfect in Greeke unblemished of the first yeere Hebr. sonnes of a yeere see Exod. 12. 5. one bullocke in Num. 28. 27. there are two bullockes and one ram here is one bullocke and two rammes those were an addition in respect of the feast day these are a further addition in respect of the two loaves therfore to be offred with them as before he saith The Hebrewes explaine it thus In the fiftieth day from the numbring of the sheafe is the feast of Weekes Exod. 34. 22. or of Pentecost Act. 2. 1. and it is a Retention or solemne assemblie and this day they offer more than other dayes two bullocks and aram and seven lambs all of them burnt offrings and a goat for a sin-offring and these are the offrings spoken of in Num. 28. 26. 27. 30. and they are the addition of the day And yet they bring more for this day a meat offring of new wheat in two leaves And they offer with the loaves a bullocke and two rammes and seven lambs all burnt offrings and a goat for a sin-offring and two lambs for Peace offrings and these are the oblations spoken of in Levit. 23. So there are to bee offred this day over and beside the two daily-sacrifices three bullockes and three rammes and fourteene lambs twenty beasts in all for burnt offrings and two goats for sinne which are eaten and two lambs for peace-offrings which are eaten Maimony in Tamidin chap. 8. sect 1. These sacrifices figured Christ unto them by whose death their sinnes should be pardoned their persons sanctified and their thanksgiving unto God made acceptable by whom also the fruits of the land were blessed unto them and as the wheat is better then barley so their first-fruits which they brought in signe of homage to the Lord was more of the wheat than of the barley and with many moesacrifices drinke-offrings which were usually given with all sacrifices the measure of them is â—er in Num. 28. 5. 7. 12. 13. 14. of rest in Greeke of sweet-smell in Chaldee which shall be accepted with favour Vers. 19. shall offer Hebr. shall doe as verse 12. a Sin-offring whereby they acknowledged their unworthinesse to appeare before God or to injoy the fruits of his land otherwise then by Christ their sacrifice of Atonement of Peace-offrings or of payments wherby they payed thanks and praises unto God for his mercies which being done also with sacrifices shewed that by Christ we must offer praise to God continually Heb. 13. 15. It is observed by the Hebrewes that the Church or Congregation never offred aâ—y Peace-offrings but these Maimony treat of Offring sacrifices chap. 1. sect 4. See the notes oâ— Leviticus 4. 14. Vers. 20. wave them with the loaves The 〈◊〉 is recorded to be thus They brought the two 〈◊〉 the Peace-offrings and waved them whiles they were yet alive and afterwards killed them and sayed them and tooke the brest and the shoulder of ech of them 〈◊〉 as in Levit. 7. 30. 32. and laid them downe by the 〈◊〉 loaves and the priest put both his hands under theâ— and waved them all together in the east side the place of all wave-offrings Afterward he burned the fats of 〈◊〉 the lambs and the rest of the flesh was eaten by the Priests Likewise the two loaves the high-priest 〈◊〉 the one of them and the
empty and furnished their boothes with all comâ—ly vessels and bedding drinking vessels 〈◊〉 c. but cauldrons kettles and such like were without the boothe If the raine fell they might goe out of the boothes into their houses 〈◊〉 the raine was over At all times when they 〈◊〉 sit downe in the Boothes all the seven dayes they blessed God before they sate downe who sanctified them by his commandements and commanded them to sit in Boothes Maimony 〈◊〉 chap. 6. sect 5. c. every homebo 〈…〉 〈◊〉 borne in the land of Israel the Hebrewes 〈◊〉 women and servants and children and sicke 〈◊〉 But children of five or sixâ— yeeres old and upward were bound hereto that they might be trained up in the commandements Such as were watch men of the city by day were discharged for the day but bound to lye in boothes by night and sâ—â—h as watched by night were discharged for the night but bound by day Maimony in Shopher chapter 6. section 1. 4. Vers. 43. your generations your posterity to dwell in boothes so that the first place where â—rael camped after they came out of Egypt was called Sâ—ccoth that is Boothes Exodus 12. 3 At the eâ—d of every seventh yeere the Law was commanded to bee solemnly read before all the people at this feast that they might â—â—ame 〈◊〉 the Lord their God Deut. 31. â—0 13. See the performance here of in Neh. 8. 18. And whereas at this time of the yeere the people had gathered 〈◊〉 fruits into their houses and filled them 〈◊〉 all good things lest their prosperity should cause them to forget both God and themselves this Law was given that they should then dwell in boothes to remember their miseries past and to expect a full redemption of their bodies soules by Christ â—esus our Lord. CHAP. XXIIII 1 The Israelites are commanded to bring oile for the lampes which Aaron must order 5 The Shew bread with from kincense to be set on the Table every Sabbath and eaten by the Priests 10 23 Shelomiths son blasphemeth and is stoned to death 15 The like law is given for all blasphemers 17 Death is appointed for Murderers 18 Satisfaction for dammages and blemishes AND Iehovah spake unto Moses saying Command the sonnes of Israel that they take unto thee pure oile olive beaten for the Light to cause the lampe to ascend up continually Without the veile of the Testimonie in the Tent of the congregation shall Aaron order it from evening unto morning before Iehovah continually it shall be a statute for ever through-out your generations Vpon the pure candlesticke shall he order the lamps before Iehovah continually And thou shalt take fine-flowre and bake it twelve cakes two tenth-deales shall be in one cake And thou shalt set them in two rowes sixe on a row upon the pure table before Iehovah And thou shalt put upon each row pure frankincense that it may bee for the bread for a memoriall a Fire offring unto Iehovah In the sabbath day in the sabbath day he shall set-in-order before Iehovah continually from the sonnes of Israel an everlasting covenant And it shall be for Aaron and for his sonnes and they shall eat it in the holy place for it is holy of holies to him of the Fire offrings of Iehovah by an everlasting statute And there went out the sonne of an Israelitish woman and he was the sonne of an Egyptian man amongst the sons of Israel and the son of the Israelitesse and a man an Israelite strove-together in the campe And the Israelitish womans son blasphemed the Name and cursed and they brought him unto Moses and his mothers name was Shelomith the daughter of Dibri of the tribe of Din. And they put him in ward that hee might declare unto them by the mouth of Iehovah And Iehovah spake unto Moses 〈◊〉 〈◊〉 saying Bring-forth him that hath cursed out of the campe and let all that heard him lay their hands upon his head and let al the congregation stone him And thou shalt speake unto the sonnns of Israel saying Any man when hee shall curse his God then hee shall beare his sinne And he that blasphemeth the Name of Iehovah shall surely bee put to death all the congregation stoning shall stone him as well the stranger as the home-borne when he blasphemeth the Name shal be put to death And a man when he shall smite any soule of man shall surely be put to death And he that smiteth the soule of a beast shall recompense it soule for soule And a man when he shall give a blemish upon his neighbour as he hath done so shall it bee done unto him Breach for breach eye for eye tooth for tooth as hee hath given a blemish upon a man so shall iâ— be given upon him And he that smiteth a beast shall recompense it and he that smiteth a man shall be put-to-death One judgement shall yee have as well the stranger as the home-borne shal have it for I am Iehovah your God And Moses spake to the sonnes of Israel and they brought-forth him that had cursed out of the campe and stoned him with stones and the sons of Israel did as Iehovah commanded Moses Annotations THat they take or as the Greeke translateth and let them take unto thee that is take and give or bring unto thee see the like phrase in Gen. 15. 9. Exod. 25. 2. Num. 19. 2. As the former lawes in chap. 23. taught Israel the profession of their obedience to God in the holy times sanctified for his worship so these here taught them the like in respect of the holy things which concerned Gods service in his Sanctuarie olive or of the olive-tree the oile whereof figured the graces of Gods spirit and the beating of the oile signified the labours and afflictions of Gods people in preaching the word of grace This Law is here repeated from Exod. 27. 20. c. where it was before given see the annotations there the Lampe in Chaldee the Lampes meaning the seven lampes as is explained in Num. 8. 2. which are interpreted the seven Spirits of God Rev. 4. 5. that is the manifold graces of the Spirit now there are diversities of gracious gifts but one and the same Spirit 1 Cor. 12. 5. 11. so the seven lampes are here as one Lamp Likewise in Ex. 27. 20. and 〈◊〉 Sam. 3. 3. to ascend-up that is to burne as the Greeke and Chaldee expound it for the flame alwaies ascendeth continually this the Hebrewes expound from night to night as the continuall Burnt-offring which was not but from day to day Sol. â—archi on Lev. 24. And in Targ. Ionathan it is explained in the Sabbath day and in the working day This Law sheweth the ordinary duty of the Church to provide oile for the Lampe In times of distresse the Prophet saw a vision of two olivetrees on each side of the candlesticke emptying out of themselves golden oile through two golden pipes God teaching that the
escape so here they 〈…〉 ped about Gods sanctuarie for the safety the 〈…〉 According to which type the Christian chu 〈…〉 described in Reu. 4. 2. 4. c. where th 〈…〉 Throne in the middest answerable to the Tab 〈…〉 cle and Temple called Gods throne in Ezâ—◠〈…〉 and round about the throne are foure 〈…〉 thrones which is double the numb 〈…〉 twelve tribes here camping because th 〈…〉 increased under the gospel and the pl 〈…〉 tents enlarged Esai 54 2. And be 〈…〉 throne and the circuit round about the 〈◊〉 are foure liuing creatures full of eyes c. 〈◊〉 4. 〈◊〉 the watchmen or ministers of the church 〈…〉 betweene the Lords Tent and the tents 〈…〉 the Levites camped in foure quarters wher 〈…〉 Num. chap. 3. and c. 1. v. 50. Herâ—upon the c 〈…〉 is described to be those that are 〈…〉 Lord Psal. 76. 12. V. 3. foremost or on the â—â—re part 〈…〉 loweth eastward or towards the Sun 〈…〉 the East is said to be before and the West 〈…〉 Esai 12. the South is called the 〈…〉 world Psal. 89. 13. and the North the 〈…〉 which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago 〈…〉 hee was before called Deg 〈…〉 Num. 1 14. because theâ—â— Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldâ—â— expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ— almost 80 thousand fewer than in the standard oâ— Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
of Israel to serve the service of the Tabernacle And thou shalt give the Levites to Aaron and to his sonnes they are given are given unto him out of the sonnes of Israel And thou shalt appoint Aaron and his sonnes and they shall keepe their Priests office and the stranger that commeth nigh shall bee put to death And Iehovah spake unto Moses saying And I behold I have taken the Levites from among the sonnes of Israel in stead of every first-borne that openeth the wombe of the sonnes of Israel and the Levites shall be mine Because every first-borne is mine in the day that I smote every first-borne in the land of Egypt I sanctified unto mee every first-borne in Israel from man unto beast mine they shall be I am Iehovah And Iehovah spake unto Moses in the wildernesse of Sinai saying Muster the sons of Levi according to the house of their fathers according to their families every male from a moneth old and upward shalt thou muster them And Moses mustered them according to the mouth of Iehovah as hee was commanded And these were the sons of Levi by their names Gershon and Kohath and Merari And these were the names of the sonnes of Gershon according to their families Libni and Shimei And the sonnes of Kohath according to their families Amtam and Izhar Hebron and Vzziel And the sonnes of Merari according to their families Mahli and Mushi these are the families of the Levites according to the house of their fathers Of Gershon was the familie of Libni and the family of Shimei these are the families of the Gershonites Those that were mustered of thē by the number of every male from a moneth old and upward the mustered of them were seven thousand and five hundred The families of the Gershonites shall encampe behinde the Tabernacle Seaward And the Prince of the house of the father of the Gershonites shall be Eliasaph the son of Lael And the charge of the sons of Gershon in the Tent of the congregation shall be the Tabernacle and the Tent the covering thereof and the hanging veile for the doore of the Tent of the congregation And the tapestrie-hangings of the Court and the hanging veile for the doore of the Court which is by the Tabernacle and by the altar round about and the cords thereof for all the service thereof And of Kohath was the familie of the Amramites and the familie of the Izharites and the familie of the Hebronites and the familie of the Vzzielites these are the families of the Kohathites By the number of every male from a moneth old and upward eight thousand and six hundred keeping the charge of the Sanctuarie The families of the sonnes of Kohath shall encampe on the side of the Tabernacle Southward And the Prince of the house of the father of the families of the Kohathites shall be Elizaphan the sonne of Vzziel And their charge shall be the Arke and the Table and the Candlesticke and the Altars and the vessels of the Sanctuary with which they shall minister and the hanging veile and all the service thereof And the Prince of the Princes of the Levites shall be Eleazar the sonne of Aaron the Priest having the oversight of them that keepe the charge of the Sanctuarie Of Merari was the familie of the Mahlites and the familie of the Mushites these are the families of Merari And those that were mustered of them by the number of every male from a moneth old and upward were six thousand and two hundred And the Prince of the house of the father of the families of Merari shall be Zuriel the sonne of Abihail they shall pitch on the side of the Tabernacle Northward And the oversight of the charge of the sons of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof all the service thereof And the pillars of the Court round about and their sockets and their pins and their cords And they that emcampe before the Tabernacle foremost before the Tent of the congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuarie for the charge of the sons of Israel and the stranger that commeth nigh shall be put to death All that were mustered of the Levites which Moses mustered and Aaron at the mouth of Iehovah according to their families every male from a moneth old and upward were two and twentie thousand And Iehovah said unto Moses Muster every first-borne male of the sonnes of Israel from a moneth old and upward and take the number of their names And thou shalt take the Levites for me I am Iehovah in stead of every first-borne of the sonnes of Israel and the cattle of the Levites in stead of every firstling among the cattle of the sonnes of Israel And Moses mustered as Iehovah commanded him every first-borne among the sonnes of Israel And all the first-borne males by the number of names from a moneth old and upward of those that were mustered of them were two and twentie thousand two hundred and seventie and three And Iehovah spake unto Moses saying Take the Levites in stead of every first-borne among the sonnes of Israel and the cattle of the Levites in stead of their cattle and the Levites shall be mine I am Iehovah And for those that are to be redeemed of the two hundred and seventie and three which are mo◠than the Levites of the first-borne of the sonnes of Israel Thou shalt even take five shekels a peace by the poll after the shekel of the sanctuarie shalt thou take the shekel is twentie gerahs And thou shalt give the money to Aaron and to his sons of the redeemed that are moe among them And Moses tooke the redemption money of those that were moe than the redeemed of the Levites Of the first-borne of the sonnes of Israel tooke he the money a thousand three hundred and sixty and five shekels after the shekel of the sanctuarie And Moses gave the money of them that were redeemed to Aaron and to his sonnes according to the mouth of Iehovah as Iehovah had commanded Moses Annotations THe generations that is the children of Aaron and genealogie of the Levites and the things that befell unto them for so the word generations is used for accidents that fall out unto any as is noted on Gen. 5. 1. In this and the next chapter he sheweth the numbring of the Levites and their order in administration who were numbred apart and not with the other tribes because they were to attend the service of the Tabernacle and encampe about it not with the other twelve tribes Num. 1. 49. 50. and 3. 8 9 10. 23. 38. And they were to be numbred after an other manner not from twentie yeeres old as the tribes were Num. 1. 3. but from a moneth old as touching their tale Num. 3. 15. and from thirtie yeeres old to fifty as touching
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
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
errour of Balaam and the contradiction or rebellion of Kore wherein they perish Iude verse 11. The Chaldee translateth it and will make knowne him that is fit for him and who is holâ— or and the holy one that is him whom hee hath sanctified and separated unto the Priests office So David speaking of this rebellion calleth Aaron the holy one or Saint of Iehovah Psal. 106. 16. and he wore on the golden plate this ingraving Holinesâ—e to Iehovah Exod. 28. 36. for he figured our high Priest Christ who was holy harmlesse undefiled separate from sinners made higher than the heavens Heb. 7. 26. and who glorified not himselfe to be made an high Priest but had the honor given him of his Father Heb. 5. 5 6. and Korahs rebellion against Aaron was a type of mens rebellion against Christ as the Apostles have taught us The Greeke translateth as before plurally saying and the holy ones he hath brought neere unto himselfe cause to come neere or bring neere to wit to minister unto him as the Chaldee interpreteth it And this honor of Priesthood given now unto all Saints who are to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2. 5. is commended by David when he saith Blessed is he whom thou choosest and causest to come neere unto thee that he may dwell in thy courts Ps. 65. 5. Which bringing neere or accesse we all have through Christ by one spirit unto the Father with confidence by the faith of him Ephes. 2. 18. and 3. 12. This latter part of the verse is by the Greeke interpreted thus And these whom hee hath not chosen to himselfe he hath not brought neere unto himselfe Verse 6. censers or fire vessels as the Greeke translateth it fire pans whereof see Exod. 27. 3. called sometime incense-vessels because incense was burnt in them 2 Chron. 26. 19. Ezek. 8. 11. which name the Apostle followeth in the Greeke Hebr. 9. 4. Verse 7. put ye fire Hebr. give ye fire and put incense doth choose or shall choose that is declare by manifest signe that hee chooseth and liketh he shall be holy that is shall be declared to be holy and so to be a Priest unto God Because the burning of incense in the censer was the meanes of atonement and expiation before God as after is shewed by Aarons iâ—ct in verse 46 47 48. and was the peculiar worke of the Priest Levit. 16. 12 13. 2 Chron. 26. 18. wherein they that transgressed were in danger of death as the example of Nadab and Abihu sheweth Lev. 10. and it figured in speciall manner the prayers and mediation of Christ for his Church Psal. 141. 2. Rev. 8. 3. 1 Iohn 2. 1. therefore the triall of the Priesthood is put upon this worke rather than on any other sacrifice and the holinesse whereof Korath boasted verse 3. should either be approved or reproved of God For no man hath right to the honour of Priesthood unlesse it be given him of God Hebr. 5. 4 5. nor can without divine authoritie that is without the commandement and promise of God please him or appease his wrath towards himselfe or others Therefore it is a great prerogative and comfort unto all Saints that they are by Christ made Priests unto God and through him may boldly offer up their prayers and praises unto the Father Revel 1. 6. 1 Pet. 2. 5. Hebr. 13. 15. 1 Iohn 5. 14 16. yee take too much upon you or Let it suffice you that you have thus farre provoked the Lord and now leave off Thus Moses returneth the blame upon themselves which they had unjustly laid upon him in verse 3. So Elias doth upon Achab 1 Kings 18. 17 18. Verse 9. Is it a small thing or Seemeth it too little for you meaning on the contrary that it was a great thing and that they should therewith have beene contented for the Tribe of Levi were in the place of all the first-borne of Israel Num. 3. 41. So here he reproveth their unthankfulnesse to God separated you from the congregation as Israel was separated from all other peoples to be the Lords peculiar Lev. 20. 26. 1 Kings 8. 53. so were the Levites separated from the sonnes of Israel to be the Lords Num. 8. 14. And hereupon the Scripture speaketh of the Levites as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. So the Mâ—nisters of Christ are said to be separated unto the Gospell of God Rom. 1. 1. Gal. 1. 15. Acts 13. 2. the service of the Tabernacle the workes belonging to the service of God therein being assistants to the Priests see Num. 8. 11 15 16. and 18. 21. 23. to stand before the congregation standâ—ng is a signe of service and used for it as the Scripture in one place saith which stood before the King Ierem. 52. 112. and in another a servant of the King 2 King 25. 8. Whereupon the standing of the Levites is used for their service in Nehem. 12. 44. and as they were to stand before the Lord to minister unto him Deut. 10. 8. so here it is said to stand before the congregation to minister unto them thus they were servants of God and of his Church as Iosiah said unto them Serve now the Lord your God and his people Israel 2 Chron. 35. 3. See also â—zek 44. 11. Verse 10. the Priesthood in Chaldee the high-Priesthood in Greeke to doe the Priests Office That was in degree above the Levites who were to minister unto the Priests but not to come nigh the Altar as did the Priests Num. 18. 2. 3. For the Levites were appointed unto all manner of service of the Tabernacle of the house of God but Aaron and his sonnes offered on the Altar of Burnt-offering and on the Altar of incense and were for all the worke of the most holy place and to make atonement for Israel 1 Chron. 6. 48 49. And Aaron was separated to wit from the other Levites that he should sanctifie the most holy things hee and his sonnes for ever to burne incense before the Lord to minister unto him and to blesse in his Name for ever 1 Chron. 23. 13. To usurpe affect or seeked this office of Priest-hood without the calling of God was a great sinne against divine order and authoritie severely punished here in Korah and his company in King Vzziah 2 Chron. 26. 19. 21. and others Verse 11. against Iehovah because it was against his ordinance and minister it is said to be against the Lord himselfe So when the people refused Samuels government God said They have not rejected thee but they have rejected me that I should not reigne over them 1 Sam. 87. and Christ said to his ministers He that heareth you heareth me and hee that despiseth you despiseth me and hee that despiseth me despiseth him that sent me He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me Luke 10. 16. Iohn 13.
the Amalekites 1 Sam. 15. 18. and the men of Sodem were evill and sinners Gen. 13. 13. And they sinned against their soules in causing their owne death and destruction for the soule is often used for the life as in Gen. 19. 17. and 37. 21. So he that provoketh a King to anger sinneth against his owne soule Prov. 20. 2. broad plates Hebr. out-spreadings of plates that is plates beaten out and spread broad to cover the brazen altar with them and they are hallowed or sanctified so as Sol. Iarchi explaineth it unlawfull for common use because they had made them for vessels of ministerie Or they were now sanctified of God before whom they sinfully offered them to bee an holy signe unto the people for a signe and a memortall to the sonnes of Israel vers 40. to make them remember the transgression of these sinners and to warne them that none hereafter doe the like So Aarons rod was kept for a signe Num. 17. 10. and God threatneth by destroying the wicked to make him a signe and aproverbe Ezek. 14. 8. Now all these things hapned unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. Vers. 40. not any stranger or no man which is a stranger seed of Aaron that is sons or posteritie of Aaron so all Israelites or Levites save Aarons sonnes onely are counted strangers in this case of priesthood that he be not Heb. and he be not as Korah like him in rebellion and in punishment Therefore Moses afterward rehearseth this historie to keepe the people in obedience Deut. 11. 6 7 8. unto him or of him having reference to Moses speech in vers 29 30. that the truth of the judgement denounced might be manifest So the Apostle pronounceth woe unto such and saith they perish in the gaine saying of Kore Iude verse 11. Vers. 41. you have killed or as the Chaldee explaineth it you have caused the death Though they had prayed for the people v. 32. and the strangenesse of the punishments shewed unto all that they were of God and the judgements were still even before the eyes of the congregation yet doe they thus breake out into a new rebellion Vers. 42. the glorie of Iehovah it appeared to help his servants and to represse and punish the rebellious now as in former times Num. 12. 5. and 14. 10. and 16. 19. Vers. 45. Get you up that is Depart or Separate your selves as he said before in verse 21. as in a moment in Greeke at oâ—ce see the notes on verse 21. fell on their faces to pray as 〈◊〉 Ionathan addeth and as they did before in versâ— 22. So did David and the Elders of â—â—rael in 1 Chron. 21. 16. Verse 46. from off the Altar of this Chazkuni saith he warned him hereof that hee might 〈◊〉 erre through haste and effer strange fire a◠〈◊〉 and Abihu Levit. 10. and these other had â—â—re incense Incense that caused death when it was not in the hand of the Friest giveth liâ—e when it is in the Priests hand saith Chazkuni on this place Hereby the mediation of Christ for sinners was figured who is represented by the Aâ—gâ—ll standing at the Altar having a golden censâ—â— and much incense given unto him to offer it with the 〈◊〉 all Saints c. Rev. 8. 3. goe quâ—câ—ly or 〈◊〉 to goe with speed that is as the Chaldee and Greeke translateth carie quickly or in 〈◊〉 the 〈◊〉 in Chaldee death the Greeke translateth â—e 〈◊〉 begunne to breake that is destroy the pâ—â—ple Vers. 47. he put on incense to make atonement and to appease Gods wrath as it is said or the Priests They shall put it cense in thy 〈◊〉 or 〈◊〉 thine anger c. and favourably accept thâ—◠〈◊〉 Lord the worke of his hands Deut. 33. 10. 11. Herein he figured Christ our Mediarcur who maâ—â— intercession for the transgressors Esai 53. 12. 〈◊〉 23. 34. So the Hebrewes as R. Menachem on Num. 16. applie that prophesie of Es 〈…〉 ching Christ unto this worke of Aaron saying The meaning of this And he stood betweene the lâ—ving 〈◊〉 〈◊〉 dead is like that in Esai 53. 12. â—e hath 〈◊〉 out his soule unto death c. Verse 48. betweene the dead and the living so interposing and as it were exposing himseâ—â—e to the wrath of God for the people that by the atonement which he now made the plague might be stayed from the living w ch yet remained 〈◊〉 him that is joyned to all the living there is hope c. but the dead know not any thing c. neither 〈◊〉 they any more a portion for ever in any thing that is done under the Sunne c. There is no worke 〈◊〉 〈◊〉 vice nor knowledge nor wisdome in the grave wâ—â—ther thou goest Eccle. 9. 4. 5. 6. 10. The dead 〈◊〉 not the Lord neither any that goe downe into 〈◊〉 Psal. 115. 17. They that goe downe into the 〈…〉 not hope for the truth of God Esai 38. 18. for after death commeth the iudgement Heb. 9. 27. And so by the Hebrew Doctors it is said There is no atonement for the dead Maimony in Misn. â—om 3. in Pesulei hamukdashin chap. 15. sect 9. And the Chaldee paraphrast on Eccles. 1. 15. hath this saying A man whose wayes are rebellious in this 〈◊〉 and he dieth in them and turneth not by repe 〈…〉 he hath no power to reforme himselfe after his 〈◊〉 and a man that faileth of the Law and 〈◊〉 whiles he liveth he hath no meanes after his death 〈◊〉 be reckoned with the just men in the gar 〈…〉 〈◊〉 or Paradise of God And on Ecclis 6. 6. 〈◊〉 Chaldee paraphraseth thus yea though the 〈◊〉 of the life of a man be two thousand yeares if he have not exercised himselfe in the Law and hath not done judgement and justice by the oath of the Word of the LORD which shall be in the day of his death his soule goeth down to Gehenna or Hell torments unto one place whither all sinners doe goe So there was no estimation nor price of the dead for any vow in Israel as is noted on Levit. 27. 8. the plague was stayed This sheweth how greatly the praiers and actions of his servants doe prevaile with God when they are faithfull servent and according to his will I am 5. 16. 1 Ioh. 5. 14. and fore-shewed the power and efficacie of Christs mediation for God heareth him alwaies Ioh. 11. 42. and hee is the Atonement for our sinnes 1 Iohn 2. 2. and for his sake God before whom the pestilence goeth in wrath remembreth mercie Habak 3. 5. 2. And as the bloud of the Paschall lamb figuring the bloud of Christ 1 Cor. 5. 7. stayed the Angell which destroyed the Egyptians from touching the Israelites Exod. 12. 23. Heb. 11. 28. so the smoke of Aarons incense figuring the mediation of Christ Psal. 141. 2. Revel 8. 4. stayed the plague here
from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
given as a gift for Iehovah to serve the service of the Tent of the Congregation And thou and thy sons with thee shall keepe your Priests office for every thing of the Altar and within the veile and ye shall serve I have given your Priests office as a service of gift and the stranger that commeth nigh shall be put to death And Iehovah spake unto Aaron And I behold I have given unto thee the charge of mine heave-offrings of all the holy things of the sonnes of Israel unto thee have I given them for the anointing and to thy sons by a statute for ever This shall be thine of the Holy of Holies reserved from the fire every oblation of theirs of every Meat-offering of theirs of every Sin offring of theirs and of every Trespasse offring of theirs which they shall render unto me it shall be holy of holyes for thee and for thy sonnes In the holy of holyes shalt thou eat it every male shall eat it holy shall it be unto thee And this shall be thine the heave-offring of their gift with all the wave-offrings of the sonnes of Israel unto thee have I given them and to thy sonnes and to thy daughters with thee by a statute for ever every cleane person in thine house shall eat it All the fat of the new oile and all the fat of the new wine and of the corne the first fruits of them which they shall give unto Iehovah them have I given unto thee The first-fruits of all which shall be in their land which they shall bring unto Iehovah shall be thine every cleane person in thine house shall eat it Every devoted thing in Israel shall be thine Every thing that openeth the wombe of all flesh which they shal bring neere unto Iehovah of man or of beast shall be thine but redeeming thou shalt redeeme the first-borne of man and the firstling of the uncleane beast shalt thou redeeme And those that are to be redeemed of him from a moneth old shalt thou redeeme by thy estimation for the silver of five shekels by the shekel of the Sanctuary which is twenty gerahs But the firstling of a cow or the firstling of a sheepe or the firstling of a goat thou shalt not redeeme they are holy their blood thou shalt sprinkle upon the Altar and their fat thou shalt burne for a Fire-offering for a savour of rest unto Iehovah And the flesh of them shall be thine as the wave breast and as the right shoulder shall it be thine All the heave-offerings of the holy things which the sonnes of Israel shall offer unto Iehovah I have given to thee and to thy sons and to thy daughters with thee by a statute for ever it is a covenant of salt for ever before Iehovah to thee and to thy seed with thee And Iehovah said unto Aaron Thou shalt have no inheritance in their land neither shalt thou have a part among them I am thy part and thine inheritance among the sons of Israel And to the sonnes of Levi behold I have given all the tenth in Israel for an inheritance for their service which they serve the service of the Tent of the congregation And the sonnes of Israel shall not come nigh henceforth unto the Tent of the congregation to beare sinne to die But the Levite he shall serve the service of the Tent of the Congregation and they shall beare their iniquitie it shall be a statute for ever throughout your generatioÌ„s that among the sonnes of Israel they shall not inherit any inheritance But the tithe of the sonnes of Israel which they shall offer up unto Iehovah for an heave-offering I have given to the Levites for an inheritance therfore I have said unto them among the sons of Israel they shall not inherit any inheritaÌ„ce And Iehovah spake unto Moses saying And unto the Levites thou shalt speake and say unto them When ye take of the sons of Israel the tithe which I have given unto you from them for your inheritance then ye shal offer up thereof the heave-offering of Iehovah the tithe of the tithe And your heave-offering shall be counted unto you as the corne of the threshing floore and as the fulnesse of the wine-presse Thus you also shall offer the heave-offering of Iehovah of all your tithe which ye receive of the sonnes of Israel and ye shall give thereof the heave-offering of Iehovah to Aaron the Priest Out of all your gifts ye shall offer every heave-offering of Iehovah of all the fat thereof the hallowed part thereof out of it And thou shalt say unto them When ye have heaved the fat thereof from it then it shall be counted unto the Levites as the revenue of the threshing floore and as the revenue of the wine-presse And ve shall eat it in every place you and your house for it is a reward unto you for your service in the Tent of the congregation And ye shall not beare sin for it when ye have heaved the fat therof from it ye shall not profane the holy things of the sons of Israel that ye die not Annotations SAid unto Aaron Because of the peoples feare and complaint in the end of the former chapter God here taketh order for the watch of the Sanctuary that the care thereof should lie upon the Priests that the people might not transgresse and perish So the remedie for terrours of conscience wrought by the Law is faith in Christ whose Priesthood was fore-shadowed in Aarons and which should deliver them who through feare of death were all their life-time subiect to bondage Heb. 2. 15. thy fathers house the house or posterity of Levi who was father to all the Priests and Levites the iniquitie of the Sanctuary that is shall beare the punishment for all iniquitie that is done in the Sanctuarie at your hands will I require it Thus Iarchi expoundeth it Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d 〈…〉 red unto you And as the Sanctuarie comprehended both the Tabernacle and the Court-yard with all things in them so this is generally spoken concerning the Priests and Levites which were of Aarons fathers house who were all to ward the Sanctuarie though in distinct places as shall after bee shewed iniquitie of your Priesthood that is the punishment for all iniquitie done about your Priests office And this is speciall concerning the Priests whose care and charge was over the Levites also which might not come neere some things belonging to the Priesthood R. Menachem here saith that By this admonition was signified how the Priests should not intermeddle with the service of the Levites nor the Levites with the â—ervice of the Priests Whereof see more on verse 〈◊〉 Verse 2. the tribe The Hebrew here hath two words Matteh the tribe of Levi and Shebet the tribe of thy father of which the former signifieth a staffe the latter a rod both of them
Rekam was either another wildernesse or another place in the wildernesse than that from which the spies were sent Num. 13. 26. called Kadesh barnea Deu. 1. 19. Chazkuni here saith This is not the Kadesh whereof it is said and ye abode in Kadesh many dayes Deut. 1. 46. for that Kadesh is El-Pharan Gen. 14. 6. and is called Kadesh-barnea and from thence the spies were sent but this Kadesh in Num. 20. is in the wildernesse of Zin in the border of the land of Edom. After the rebellion of the Spies God sent the people backe againe thorow the wildernesse towards the red Sea Num. 14. 25. where they might renew the memoriall of their baptisme 1 Cor. 10. 2. and from Ezion gaber w ch is a port on the shore of theÌ„ red sea 1 Kin. 9. 26. they removed next to this Kadesh Num. 33. 36. So Iephthah saith Israel walked thorow the wildernes unto the red sea came to Kadesh Iudg. 11. 16 Marie Hebr. Mirjam in Greeke Mariam she was sister to Moses and Aaron and a Prophetesse by whom God guided the Israelites in their travels as it is written I sent before thee Moses Aaron and Marie Mic. 6. 4. Of her see Exod. 15. 20. Num. 1. 2. In this fortieth yeare of Israels travell God tooke from them by death Marie their Prophetesse in the first moneth Aaron their Priest in the fift moneth Num. 33. 38. and Moses their King in the end of the yeare Deut. 1. 3. and 34. 5. When these three ministers of the Law were deceased Iesus the sonne of Nun a figure of Iesus the Ionne of God bringeth them into the promised land Ios. 1. 1. 2. c. so after the abrogating of the Law our Lord Iesus Christ bringeth us into the kingdome of God Mar. 1. 15. Rom. 7. 4 5. 6. Dan. 9. 24. Vers. 2. there was no water In the first yeare when they were come out of Egypt to Rephidim in the wildernesse they wanted water Exod. 17. 1. and in this last the fortieth yeare they wanted water againe here God tried the children as he had done the Fathers and they also rebelled against him And many things were alike in both places That Rephidim was the tenth encamping place or station from Egypt this in Kades was the tenth encamping place before they entred Canaan as by their rehearsall of their journeyes in Num. 33. is to be seene There the people in their thirst in stead of praying unto God contended with Moses and murmured for that hee had brought them out of Egypt Exod. 17. 2 3. here they doe the same vers 3 4. There Moses cried unto the Lord for the outrage of the people Exod. 17. 4. here Moses and Aaron fall downe before the Lord v. 6. There God promised and gave them water out of the Rocke Exod. 17. 6. here he doth likewise v. 8. There God willed Moses to take his rod here also he commandeth him Take the rod. There the Lord promised to stand before Moses Exod. 17. 6. here his glory appeareth unto him and Aaron v. 6. There Moses by commandement smiting the Rocke with his rod waters came out of it here hee smiting the Rocke without commandement waters came out There the place was named Meribah or Contention Exod. 17. 7. here the place is named Meribah v. 13. That was the peoples sixt rebellion after they were come out of Egypt as is noted on Num. 14. 22. this was their sixt rebellion after they were come from mount Sinai if wee except the private murmuring of Mary and Aaron against Moses Num. 12. For the first was at Taberab Num. 11. 1 3. the next at Kibroth haitaavah Num. 11. 24. then in the wildernesse of Pharan Num. 14. 1 2. after that followed the rebellion of Korah and his company Num. 16. and after it of all the congregation for the death of those rebels Num. 16. 41. now the sixt is in Kadesh Vers. 3. contended chode with bitter and reproachfull words which the Greeke translateth reviled see Exod. 17. 2. And oh or And would God The word And sheweth the passion of minde out of which they spake abruptly see the notes on Gen. 27. 28. and Num. 11. 29. wee had given up the ghost in Chaldee wee had and in Greeke we had perished in the perdition of our brethren before the Lord whereby they seeme specially to meane the pestilence the last plague wherewith their brethren died Num. 16. 49. which pest above other judgements commeth most immediatly from the hand of God as David acknowledgeth 2 Sam. 24. 14 15. And this evill they wished as being easier than to perish with hunger or thirst as the Prophet also complaineth They that be slain with the sword are better than they that be slaine with hunger for these pine away stricken thorow for the fruits of the field Lam. 4. 9. Wherefore they here use the word giving up or breathing out the ghost which seemeth to meane a more easie kinde of death than that which is by force of sword or by hunger or thirst or other like violent meanes So the Hebrewes explaine giving up the ghost to be a death without paine or long sicknesse Vers. 4. to die there understand that we should die there with thirst the Greeke translateth to bill us and our children which words they spake in Exod. 17. 3. Vers. 5. of seed to sow seed in or to plant fig-trees vines c. for the wildernesse was a land of desarts of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. Otherwise had there beene commodiousnesse of place the Israelites might have sowen and reaped planted and gathered fruits in those 38 yeares which they abode therein Deu. 2. 14. Vers. 6. from the presence or from the face for feare of them and because of their outrage so in Rev. 12. 14. Psal. 3. 1. fell on their faces in prayer unto God whose glory dwelled in that Sanctuarie so in Exod. 17. 4. Moses crâ—ed unto the LORD See Num. 16. 4. 45. appeared in the cloud as Num. 12. 5. a signe that he heard their prayer and would save them see Num. 14. 10. and 16. 19. 42. Vers. 8. Take the rod in Greeke Take thy rod so God spake before in Exod. 17. 5. but here some gather from verse 9. that it was the rod of Aaron which had budded and was laid up before the Testimony Num. 17. 10. Chazkuni saith This was Aarons rod for loe it is here written in verse 9. And Moses tooke the rod from before the LORD and this was the rod of Aaron as it is written in Num. 17. 10. Bring Aarons rod againâ— before the Testimonie to be kept for a signe against the sonnes of rebellion and forasmuch as Aarons rod was a signe against the sonnes of rebellion hereupon Moses said in verse 10. Heare now ye rebels Howbeit Moses rod which is also called the rod of
the land of Edom Iudg. 11. 18. For the Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. So Targum Ionathan here paraphraseth they were commanded by the word of the God of heaven that they should not wage warre with them because the time was not yet come when hee would execute 〈◊〉 on Edom by their hands Thus Israel suffered patiently the unkindnesse of Edom and obeyed the Lord herein though the way which they after went thorow the wildernesse was very grievous unto them and their soules were much discouraged because of the same Numb 21. 4 5. Vers. 22. mount Hor a mount in the edge of the land of Eâ—ora and the next resting place which they came unto from Kadesh Num. 33. 37. The name it selfe signifieth a mount for Har in Hebrew is a mountaine and Sol. Iarchi here explaineth it a â—ountaine upon a mountaine 〈◊〉 argum Ionathan nameth it mount Omanos Vers. 24. gathered unto his people that is die and be buried and his soule be among the spirits of just men made perfect as Hebr. 12. 23. Gathering signifieth here taking away by death as in vers 26. and in Esai 57. 1. mercifull men are gathered that is taken away and that which is gathered is the spirit of man as in Psal. 104. 20. thou gatherest their spirit they give up the ghost and returne unto their dust The peoples meane the Fathers deceased as is spoken of David in Act. 13. 36. and in Judg. 2. 10. all that generation were gathered unto their fathers So his people 's here are Aarons godly forefathers as David desireth the contrary Gather not my soule with sinners Psal. 26. 9. See the Annotations on Gen. 25. 8. rebelled against my mouth that is against my word as the Chaldee expoundeth it the Greeke saith yee provoked me See before on vers 12. Vers. 26. strip Aaron or disaray Aaron of his garments meaning of his Priestly robes the garments of holinesse which Moses had made him for 〈◊〉 and for beautifull glory Exod. 28. 2. and which at his consecration to the Priesthood Moses had put upon him Levit. 8. 7 8 9. So Targum Io 〈…〉 expoundeth it strip Aaron of the honourable garments of the Priesthood The taking off of these garments and putting them upon Eleazar signified the taking away of his office and dignity and giving the same to another as by a like similitude God said unto Shebna the treasurer I will drive thee 〈◊〉 thy station and from thy state shall he pull thee downe And it shall be in that day that I will call my servant Eliakim the sonne of Hilkiaeh and I will cloath him with thy robe and strengthen him with thy girdle and I will commit thy gouernment â—â—to his hand and he shall be a father to the inhabitants of 〈◊〉 c. Esay 22. 15 19 20 21. As by Aarons offering for his owne sins first and then for the sinnes of the people Levit. 16. 6. 11. 15. the holy Ghost shewed the inability of the legall Priesthood in comparison with Christs to reconcile men unto God Hebr. 7. 26 27 28. so by this disaraying and death of Aaron hee signified the disanulling of that Priesthood for the weaknesse and unprofitablenesse thereof Hobr. 7. 11 18. When therefore the same hands of Moses which had put on the garments did pull them off now at this time for the sinne which the high Priest had committed vers 12. Deut. 32. 50 51. they and all the people were taught to expect a better Priesthood of the Sonne of God who is perfected for evermore Hebr. 7. 28. Eleazar his sonne This was a comfort to all especially to Aaron the father that the Priestly function ended not with the death of the Priest but was derived to his posterity and so continued thorow all ages till Christ came who is a Priest for ever after the order of Melchisedek the true Eliazar that is the Helpe of God who is made not after the law of a carnall commandement but after the power of an endlesse life Heb. 7. 11. 16. Wherefore to signifie the continuance of his grace and love to the Church God promised that the Priests the Levites should not want a man before him to offer Burnt-offerings and to kindle Meat-offerings and to doe sacrifice continually Ier. 33. 18. So Aaron did behold in the cloathing of his sonne a type of his owne and of all Israels salvation that his death might not be bitter unto him but he might depart in peace because his eyes did see though as a farre off the salvation of God as Luke 2. 29 30. shall be gathered unto his peoples vers 24. and shall die Hee that before in the worke of his Priesthood made atonement for the people and stood betweene the dead and the living and the plague was stayed Numb 16. 47 48. now dieth himselfe for his own sin an evident demonstration of the insufficiencie of the Leviticall Priesthood Whereupon the Apostle teacheth that they were many Priests because they were not suffered to continue by reason of death But Christ because he continueth ever hath a priesthood which passeth not from one to another wherefore he is able also to save them to the uttermost that come unto God by him seeing hee ever liveth to make intercession for them Hebr. 7. 23 24 25. Vers. 28. Moses stripped Aaron The actions of Moses signified the effects of his ministery and Law 2 Cor. 3. 13. Whereas therefore he unvested Auron by reason of sinne and death which was to ensue it shewed that no Priest who was a sinner and under the power of death could satisfie the justice of the Law and avoid the wrath of God so the Legall Priesthood now might say He hath stript me of my glory and taken the crowne from my head Iob. 19. 9. Againe in putting the priestly garments upon Eleazar who was before this the Prince of the Princes of the Levites Numb 3. 32. he signified that the Law had a shadow of good things to come Heb. 10. 1 and therefore the blessings figured thereby should not be frustrate but continued under hope by succession till hee should come unto whom the right of the high Priesthood belonged even the Branch that should build the Temple of the Lord and should beare the glory and sit and rule upon his throne and should be a Priest upon his throne and the counsell of peace be betweene them both Zac. 6. 12 13. â—er 33. 18. Thus the Law was a Schoolemaster unto Christ Gal. 3. 24. It may also be observed how among the Gentiles their prophets and prophetesses who did weare some ornaments and ensignes of their dignity used solemnly to put them off before their death as resigning them up unto God and iudging it an unmeet thing to die in them as appeareth by the example of Cassandra in the Greeke Poet Aeschylus and of Amphi 〈…〉 s the Prophet in Statius
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
but Sihon gathered together all his people and went out against Israel into the wildernesse and he came to Iahaz and fought against Israel And Israel smote him with the edge of the sword and possessed his land from Arnon unto Iabbok even unto the sons of Ammon for the border of the sons of Ammon was strong And Israel tooke all these cities and Israel dwelt in all the cities of the Amorite in Heshbon and in all the daughters thereof For Heshbon was the citie of Sihon the King of the Amorites and he had fought against the former king of Moab and taken all his land out of his hand even unto Arnon Wherefore they that speake in proverbs say Come into H 〈…〉 bon let the city of Sihon be built and prepared For a fire is gone out from Heshbon a flame from the citie of Sihon it hath consumed Ar of Moab the Lords of the high places of Arnon Woe to thee Moab thou art perished ô people of Chemosh he hath given his sons tâ—at escaped and his daughters into captivity unto Sihon the king of the Amorites And their lamp is perished from Heshbon even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba And Israel dwelt in the land of the Amorite And Moses sent to spie out Iazer and they tooke the daughters thereof and drove out the Amorite that was there And they turned and went up the way of Bashan and Og the king of Bashan went out against them he and all his people to the battell at Edrei And Iehovah said unto Moses Feare him not for into thy hand have I given him and all his people and his land and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites which dwelt in Heshbon And they smote him and his sonnes and all his people untill there was none left him remaining and they possessed his land Annotations KIng of Arad Arad seemeth to be the name of the citie where the King reigned as in Ios. 12. 14. and so the Chaldee here explaineth it in the South the South part in the land of Canaan Numb 33. 40. the way of the spies or the way of Atharim as the Greeke version retaineth the Hebrew name as proper and it might be a way so called and well knowne in that time But the Chaldee translateth it the way of the spies meaning that they came towards Canaan after they had beene turned backe towards the red sea Num. 14. 25. and had beene at Ezion-gaber Num. 33. 35. they returned towards Canaan again along by Edoms coast to come unto the land which the spies had searched Num. 13. a captivity that is some captives or prisoners So captivity is used for captives or people taken in warre in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often as poverty for a company of poore people 2 King 24. 14. and spoile for spoiled people Amos 5. 9. thankesgivings for a company of thanksgivers Neh. 12. 31. and many the like The Canaanites having heard of the overthrow which was given Israel â—8 yeares before Numb 14. 45. and of the hand of God against them so long in the wildernesse were hardned and emboldened to encounter them now when they heard againe of their comming and Satan endevoured hereby to discourage Israel that as their fathers through unbeleefe being afraid entered not into the promised land Deut. 1. 27 32 35. so the children also might be deprived And God for a chastisement of their sins and for the triall of their faith suffereth the enemie at first to prevaile that his people might know that they should not conquer the land by their owne strength or for their owne worthinesse Psal. 44. 3 4. Deut. 9. 4. Vers. 2. vowed a vow calling upon God for helpe and religiously promising to devote unto him their enemies and all their substance See the Annotations on Gen. 28. 20. If giving thou wilt give that is if thou wilt indeed give and it implieth a prayer which often is uttered after this manner as Iabez called on the God of Israel saying If blessing thou wilt blesse me c. 1 Chron. 4. 10. utterly destroy or devote in Greeke anathematize things devoted after this manner the persons were to die their goods confiscate to the Lord Levit 27. 28 29. So when Iericho was devoted the people and beasts were killed the citie burnt the goods carried into the Lords treasury Ios. 6. 17 19 21 24. Vers. 3. hearkned to the voice that is as the Chaldee explaineth it received the prayer of Israel gave up the Canaanite to wit into their hand as the Greeke here repeateth from vers 2. they utterly destroyed Hebr. he utterly destroyed or devoted speaking of Israel as of one body But how could they being so farre off in the wildernesse destroy their cities lying within Canaan Numb 33. 40. into which they came not till after Moses death It seemeth the accomplishment of this vow was performed long after when they were come into the land For the King of Arad is reckoned for one of those that Iosua conquered Ios. 12. 14. See also Judg. 1. 16 17. They now conquered the Canaanites armie that came out against them and devoted the spoiles which they tooke and when their cities came into their possession they utterly destroyed and devoted them and so payed their vow which now they promised he called or they called meaning Israel unlesse it be applied in speciall to Moses The Greeke translateth they called Hormah or Chormah in Greeke Anathema that is Devotement or utter destruction By this name they both set up a memoriall of Gods mercy who gave their enemies into their hand and of their dutie to keepe the vow which they had promised Vers. 4. to compasse the land because Edom had denied them passage thorow it Numb 20. 18 21. by reason whereof their travell was increased soule of the people was shortned or was straitned that is was grieved or discouraged This word when it is applied to the hand signifieth inability as in Numb 11. 23. Esay 37. 27. 2 King 19. 26. unto the soule as in this place it meaneth griefe vexation or discomfort so in Iudg. 16. 16. Samsons soule was shortned that is vexed unto death and in Judg. 10. 16. the Lords soule was shortened that is grieved for the misery of Israel and sometime it is with a kinde of loathing as in Zach. 11. 8. my soule was shortned for them that is loathed them A like phrase is of the shortnesse of the spirit which also signifieth anguish trouble and vexation as in Exod. 6. 6. Iob 21. 4. and want of power as in Asic 2. 7. The Greeke here translateth the people was feeble minded or of small soule or courage because of the way or in the way but In often noteth the cause of a thing as the Lords soule was grieved in that is for or because of the misery of Israel Iudg. 10. 16. or
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei 〈…〉 g and being deceived 2 Tim. 3. 13. and t 〈…〉 meâ— might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâ—stead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
familie of the Ashbelites of Ahiram the familie of the Ahiramites Of Shephupham the familie of the Shuphamites of Hupham the familie of the Huphamites And the sonnes of Bela were Ard and Naaman the familie of the Ardites of Naaman the familie of the Naamites These are the sonnes of Benjamin according to their families and those that were mustered of them five and fortie thousand and six hundred These are the sonnes of Dan according to their families of Shuham the familie of the Shuhamites these are the families of Dan according to their families All the families of the Shuhamites according to those that were mustered of them sixty and foure thousand and foure hundred The sonnes of Aser according to their families of Iimnah the familie of the Iimnaites of Iisvi the familie of the Iisvites of Beriah the familie of the Beriites Of the sonnes of Beriah of Cheber the familie of the Chebrites of Malchiel the familie of the Malchielites And the name of the daughter of Aser was Serah These are the families of the sonnes of Aser according to those that were mustered of them three and fiftie thousand and foure hundred The sonnes of Naphtali according to their families of Iachzeel the familie of the Iachzeelites of Guni the familie of the Gunites Of Iezer the familie of the Iizrites of Sillem the familie of the Sillemites These are the families of Naphtali according to their families and they that were mustered of them five and fortie thousand and foure hundred These were the mustered of the sonnes of Israel six hundred thousand and a thousand seven hundred and thirtie And Iehovah spake unto Moses saying Vnto these the land shall be divided for an inheritance according to the number of names To the many thou shalt give them the more inheritance and to the few thou shalt give them the lesse inheritance to every man according to those that were mustered of him shall his inheritance be given Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit According to the lot shall the inheritance thereof be divided betweene many and few And these are they that were mustered of the Levites according to their families of Gershon the familie of the Gershonites of Kohath the familie of the Kohathites of Merari the familie of the Merarites These are the families of the Levites the familie of the Libnites the familie of the Hebronites the familie of the Mahlites the familie of the Mushites the familie of the Korachites and Kohath begat Amram And the name of Amrams wife was Iochebed the daughter of Levi whom she bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Mary their sister And unto Aaron was borne Nadab and Abihu Eleazar and Ithamar And Nadab and Abihu died when they offered strange fire before Iehovah And those that were mustered of them were three and twentie thousand all males from a moneth old and upward for they were not mustered among the sonnes of Israel because there was no inheritance given to them among the sonnes of Israel These are they that were mustered by Moses and Eleazar the Priest who mustered the sonnes of Israel in the plaines of Moab by Iordan neere Iericho And among these there was not a man of those that were mustered by Moses and Aaron the Priest who mustered the sonnes of Israel in the wildernesse of Sinai For Iehovah had said of them Dying they shall die in the wildernesse and there was not left a man of them save Caleb the sonne of Iephunneh and Ioshua the sonne of Nun. Annotations AFter the plague after the death of the 24 thousand that perished for the sinne of Peor Num. 25. 9. the Lord commandeth the people to be numbred which should have inheritance in his land to signifie his love and care of those that cleaved unto him Deut. 4. 3 4. The Hebrewes explaine it by the similitude of a shepherd who when wolves have gotten among his flocke and wâ—rried some of them he counteth them to know the number of those that are left Againe As when they came out of Egypt and were delivered to Moses they were delivered him by tale Exod. 38. 26. so now when Moses was ready to die and to deliver his flock again he delivered them by tale Sol. Iarchi on Num. 26. Eleazar who now was high Priest after the death of Aaron his father who had before numbred them with Moses Num. 1. 3. And this Eleazar was he who after with Iosua divided the land of Canaan to this people Ios. 14. 1. c. Vers. 2. the summe Hebr. the head which the Chaldee expoundeth the count or summâ— see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels againsâ— the Canaanites and to receive their land for an inheritance See the Annotations on Num. 1. 2. 20 yeares old Hebr. sonne of twentie yeare see Num. 1. 3. house that is as the Greeke explaineth it houses of their fathers Iarchi saith they were reckoned by the tribe of the father and not after the mother So in Num. 1. 2. goeth forth with the armie able to goe out to warre the warfare of the Lord see the notes on Num. 1. 3. Vers. 3. spake with them in Chaldee spake and said to number them but Targum Ionathan addeth spake with the Princes and said to number them So it accordeth with Num. 1. 4. plaines or champion countrey of Moab see Num. 22. 1. Vers. 4. From 20 yeares old Hebr. from a sonne of 20 yeares as vers 2. and here is to be understood the people are to be numbred or the like Vers. 5. the first-borne Reuben for this cause is here first numbred as also in Num. 1. 5 20. though he lost his dignity by his sinne 1 Chron. 5. 1. and was put downe to the second quarter as they encamped about the Sanctuarie and marched towards Canaan Num. 2. 10. 16. Enoch in Hebr. Chanoch see Gen. 5. 18. and 46. 9. of the Enochites Hebr. of the Enochite or Chanochite the singular number put for the plurall so after thorowout this chapter See the annotations on Gen. 10. 16. And here Reuben hath foure families according to Gen. 46. 9. and 1 Chron. 5. 3. Vers. 7. mustered or numbred Hebr. visited See the notes on Num. 1. 3. 43 thousand c. at the former muster they were 46 thousand and five hundred Num. 1. 21. so they increased not but decreased whiles they travelled in the wildernesse Vers. 9. the called that is renowned famous see Num. 1. 16. and 16. 1 2. c. strove in Greeke made insurrection in Chaldee gathered themselves together This mutinie stirred by the chiefe of the tribe seemeth to be one cause of their decrease by the hand of God against them Vers. 10. and Korah that is the men and goods that pertained unto Korah as Num. 16 32. the congregation died in Greeke his congregation meaning
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
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
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
any use when it was taken out the house was lawfull Maim treat of Idolaâ—y ch 8. sect 4. shall possesse that is shall subdue and have dominion over them as the word often signifieth see Levit. 25. 45 46. Ier. 49. 2. Psal. 82. 8. gods that is as the Chaldee explaineth it Idolls there are gods so called many but into 〈◊〉 there is but one God 1 Cor. 8. 5 6. mountaines in such high places all nations for the most part used to serve their gods into which corruption Israel sometime fell 2 King 17. 10 11. Ier. 3. 6. Ezek. 20. 28 29. Hos. 4. 13. Vers. 3. pillars or statues standing Images of these see Exod. 23. 24. Levit. 26. 1. greves which were wont to bee as temples unto the heathen as is noted on Exod. 34. 13. See also the annotations on Deut. 7. 5. gods in Chaldee Images of ther Idols names whether in speech for the name of other gods might not bee heard out of their mouths Exod. 23. 13. or imprinted in bookes graven on pillars imposed on places or any other the like So the Reubenites changed the names of cities that carried Idoll names Num. 32. 38. As the beginning of true religion is repentance from dead workes Heb. 6. 1. so in the constituting of Gods true service Moses beginneth with the abolishing of all idolatrous monuments for What agreement hath the temple of God with Idols 2 Cor. 6. 16. Vers. 4. not doe so in any of the former particulars or such like as not to destroy or doe evill to Gods sanctuary or synagogues Psal. 74. 3 6 7 8. not to breake downe his Altars 1 King 19. 10. nor to deface any holy writings or monuments of his name Ier. 36. 23. The Hebrews say Whosoever destroyeth any name of the holy pure names wherby the blessed God is called is by the law to be beaten for 〈◊〉 of Idols hee saith And thou shalt destroy the names of them c. Thou shalt not doe so to the Lord thy God Hee that takes away but one stone by way of destroying from the Altar or from the Temple or from any other part of the Court is to be beaten Likewise he that burneth any of the wood of the sanctuary c. All the holy Scriptures and expositions of them it is unlawfull to burne any of them or destroy them with hand except they be such as are written by heretickes c. But holy Scriptures when they are old are to be laid up Maimony in Iesudei hatorah ch 6. sect 1. 7. 8. Vers. 5. to put his name there that is to have it consecrated unto him and his divine service Such was the Tabernacle of Moses the Temple of Solomon the Citie Ierusalem after God had chosen it for of them God said My name shall be there 1 King 8. 29. and his Name was called upon them Dan. 9. 18. and put there 2 King 21. 4 9. 1 King 14. 11. The Chaldee here expoundeth it to cause 〈◊〉 Majestie or divine presence to dwell there Now Christ hath abolished the earthly Ierusalem and requireth worship in spirit and truth every where Ioh. 4. 11 23. shall yee seeke for answers and oracles which from the mercie-seat and by Vrim and Thummim were given to the people Numb 7. 89. Exod. 25. 22. Numb 27. 21. All other places were forbidden as Seeke not Bethel nor enter into Gilgal c. Amos 5. 5. shalt thou come at all times when thou wilt offer sacrifice Levit. 17. 8 9. but three times in the yeare by expresse commandement Exod. 23. 14. 17. And there the Lord promised to come unto them and blesse them Exod. 20. 24. Vers. 6. sacrifices of all sorts as sinne-offerings peace-offerings and whatsoever pertained to the Alter Sacrifices have their name of slaughter which were staine offered and eaten before the Lord the Chaldee here expoundeth it the slaughter or sacrifice of your holy things tithes the tenth of the hâ—â—d and of the flocke which boâ—h Priests and people were to bring and slay before the Lord and eat them in Ierusalem whereof see Levit. 27. 32. and the tiches of cor 〈…〉 c. whereof see vers 17. and Deut. 14. 22 23. heave-offering of your hand the Greeke translateth the first-fruits and in v. 〈◊〉 the first-fruits of your hands These are the first-fruits spoken of in Deut. 26. 2. c. which with their hands they brought into the Sanctuary See the annotations there vowes and your voluntaire offerings such as for Gods blessings they willingly gave unto him The difference of these voluntarie oblations from vowes is shewed on Levit 7. 16. firstlings which were given to the Priests for them to eat after the blood was sprinkled and the fat burned on the Altar see Numb 18. 15 17. Vers. 7. Yee shall eat to wit such things as were lawfull for the people to eat for of all the things forementioned they might not eat Some were for the Priests to eat before the Lord some for the people rejoyce God is to be served with gladnesse Psal. 100. 1 2. and the holy things of God might not be eaten with mourning Deut. 26. 14. Hos. 9. 4. yee put your hand Hebr. the putting to or sending forth of your hand This though it may be applied to that which they might take and eat of the holy things as in Gen. 3. 22. yet it seemeth to be more generall for all things that they should doe and all blessings that they should receive as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare So after in vers 18. houses that is housholds children and such like as the Chaldee expoundeth it men of your houses and so Moses explaineth it in vers 12. Vers. 8. which wee doe the Greeke expoundeth it which yee doe Israel committed idolatry in the wildernesse Act. 7. 42 43. Howbeit this speech of Moses seemeth rather to meane the true service of God which was not as yet perfected neither could be in their travels as it was after in Canaan right in his owne eies that is which liketh or pleaseth him so the phrase meaneth in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men as Iudg. 17. 6. and 21. 25. unto which Moses opposeth that which is right in the Lords eies vers 25 28. and chap. 13. 18. There is a way which is right before a man and the end thereof are the waies of death Prov. 14. 12. Vers. 9. the rest in Chaldee the house or place of rest meaning the land of Canaan and in speciall Ierusalem there 1 Chron. 23. 25. where after their travels and warres the Lord gave rest unto his people as vers 10. and 1 King 8. 56. But David being there speaketh of another rest which remaineth for people of God Psal. 95. 11. into which rest wee that beleeve doe enter and â—â—ase from our owne workes Heb. 4 3 8 9 10. Vers. 10. in confident safety or in
acknowledge faces that is be partiall respecting one more than another see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift or a bribe this is repeated from Exod. 23. 8. see the Annotations there Vers. 20. Iustice justice that is all manner justice and nothing but justice exactly carefully and continually shalt thou follow the Greeke translateth Iustly that which is just shalt thou follow The doubling of the word is for more vehemency see Deut. 2. 27. and when a word is trebled it is most vehement as in Ezek. 21. 27. Esay 6. 3. Vers. 21. not plant thee or not plant unto thee or for thy selfe see the like phrase in Exod. 20. 4. a grove called in Hebrew Asherah of Felicity or happinesse a blessed grove such the heathens used for the service of their gods as is noted on Exod. 34. 13. but the Lord would not have such neere his altar in his service notwithstanding the Israelites corrupted themselves herewith sundry times as Iudg. 3. 7. and 6. 25. 1 King 14. 23. and 16. 33. 2 King 21. 3. 7. and there were prophets of the groves 1 King 18. 19. For this sin God threatned to root up Israel out of the good land which he gave to their fathers 1 King 14. 15. The Hebrewes say He that planteth a tree neere unto the Altar or in any part of the Court-yard whether it be barren tree or tree that beareth food although he doe it for to adorne the Sanctuary and beautifie it he is to be beaten Deut. 16. 21. Because this was the manner of Idolaters they planted trees by the altars side that the people might assemble there Maimony treat of Idolatrie ch 6. s. 9. Vers. 22. set thee up a pillar or set up for thy selfe a statue or standing image whereof see the annotations on Lev. 26. 1. CHAP. XVII 1 The things sacrificed to the Lord must be unblemished 2 Idolaters are to be stoned to death being convicted by witnesses 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed which were in the place that the Lord should chuse 12 The contemner of that determination must die 14 The election and dutie of a King THou shalt not sacrifice unto Iehovah thy God Oxe or Lambe wherein is blemish any evill thing for that is an abomination to Iehovah thy God If there be found in the midst of thee in any of thy gates which Iehovah thy God giveth unto thee man or woman that hath done evill in the eyes of Iehovah thy God in transgressing his covenant And hath gone and served other gods and bowed himselfe downe unto them either to the Sunne or to the Moone or to any of the host of the heavens which I have not commanded And it be told thee and thou hast heard of it and hast inquired diligently and behold it be a truth and the thing certaine that this abomination is done in Israel Then thou shalt bring forth that man or that woman which have done this evill thing unto thy gates the man or the woman and shalt stone them with stones and they shall die At the mouth of two witnesses or of three witnesses shall he that is to die be put to death he shall not be put to death at the mouth of one witnesse The hand of the witnesses shall be first upon him to put him to death and afterward the hand of all the people and thou shalt put away the evill from the midst of thee If a matter be too hard for thee in judgment betweene bloud and bloud betweene plea plea and betweene stroke and stroke matters of controversies within thy gates then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and thou shalt inquire and they shall shew unto thee the word of judgement And thou shalt doe according to the word which they shall shew unto thee they of that place which Iehovah shall chuse and thou shalt observe to doe according to all that they informe thee According to the Law which they shall teach thee and according to the judgement which they shall say unto thee thou shalt doe thou shalt not decline from the word which they shall shew unto thee to the right hand or to the left And the man that will doe presumptuously not to hearken unto the Priest that standeth to minister there before Iehovah thy God or unto the Iudge even that man shall die and thou shalt put away the evill from Israel And all the people shall heare and feare and not doe presumptuously any more When thou art come into the land which Iehovah thy God giveth unto thee and shalt possesse it and dwell therein shalt say I will set over me a King as all the nations that are round about me Setting thou shalt set over thee a King whom Iehovah thy God shall chuse from among thy brethren shalt thou set over thee a King thou maist not set over thee a man that is a forrainer which is not thy brother But he shall not multiply horses to himselfe nor cause the people to returne to Egypt to the end to multiply horses for Iehovah hath said unto you yee shall not adde to returne this way any more Neither shall hee multiply wives to himselfe that his heart turne not away neither shall he greatly multiply to himselfe silver and gold And it shall be when hee sitteth upon the throne of his kingdome that hee shall write for him-selfe the Copie of this Law in a Booke out of that which is before the Priests the Levites And it shal be with him he shal reade therein all the daies of his life that he may learn to feare Iehovah his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted up above his brethren and that hee turne not aside from the commandement to the right hand or to the left to the end that he may prolong his daies in his kingdome hee and his sonnes in the midst of Israel Annotations NOt sacrifice in Greek not offer which is more generall and so the Law also saith in Lev. 22. 20. see the annotations there Oxe or Lambe these are the greatest and the least sacrifices under which two all other are comprehended The Oxe is not to be understood of a gelded beast which wee usually call an Oxe for so it became blemished and unfit for sacrifice but of a Bull as the originall properly signifieth And the Lambe in Hebrew Seâ— implyeth the Kid also as Exod. 12. 3 5. blemish in Hebrew Mum of which the Chaldee Muma and Greeke Momos are derived Whereupon Christ is called the Lambe amomos that is without blemish 1 Pet. 1. 19. It meaneth any superfluity want or deformity in any part as is more largely shewed on Lev. 22. 22. 24. And it
a day is naught such a day is fit for to doe such a worke such a yeere or moneth is evill for such a thing It is unlawfull to observe times though one doe no worke but make it knowne they are lyes which fooles imagine to bee true and to bee words of wise men c. Maim in treat of Idolatry chap. 11. sect 8. an observer of fortunes one that curiously searcheth observeth and telleth signes of good or evill luck which are learned by experience The Hebrew Nachash is to search and finde out by experience Gen. 30. 27. and 44. 5. whereupon Menachesh the word here used is one that too curiously observeth and abuseth things that doe fall out as luckie or unluckie signes as did the Augures and Soothsaiers among the heathens The Hebrewes describe it thus as if one should say Because the morsell of bread is fallen out of my mouth or my staffe out of mine hand I will not goe to such a place this day for if I goe I shall not speed of my businesse Because a Fox passed by on my right hand I will not goe out of my house this day for if I goe some deceitfull man will meet with mee And so if men heare the chattering of a bird and say it shall be so or not so it is good to doe such a thing or naught to doe such a thing c. And so hee that maketh signes for himselfe if it fall out so or so I will doe such a thing if it fall not out I will not doe it and all things of like sort these all are unlawfull and who-soever doth any act bacause of any of these things is to be beaten Maimony treat of Idolatry chap. 11. sect 4. This sinne was common among the heathens practised of the wisest Numb 24. 1. 1 King 20. 33. and it spread into Israel 2 King 17. 17. 2 Chron. 33. 6. and is at this day too common among Christians though Gods law plainly forbiddeth it here and in Levit. 19. 26. a witch or a sorcerer a magician in Hebrew Mecashsheph in Greeke Pharmakos of this kinde were Iannes and Iambres the sorcerers of Egypt see the notes on Exod. 7. 11. Such were esteemed among the wise and called to tell and interpret dreames Dan. 2. 2. By Gods Law a winch might not bee suffered to live Exod. 22. 18. yet did this evill prevaile in Israel 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers some that did hurt others that did hold the eies that is by jugling and sleights beguiled mens senses Mecashsheph the witch is to be stoned to death if be doe the act oft witchcraft but he that heldeth the dies and seemeth to doe that which he doth not is to be beaten Maimony treat of Idolatry ch 11. s. 15. Vers. 11. charmeth a charme or inchanteth an inchantment or conjureth conjuration The Hebrew Chober signifieth conjoyning or consociating the Chaldee name Ratim is of murmuring or mumbling the Greeke Epaidon of charming or inchanting This Charmer is said to be hee that speaketh words of a strange language and without sense and hee in his foolishnesse thinketh that these words are profitable That if one say so or so unto a Serpent or a Scorpion it cannot hurt a man and hee that saith so and so to a mâ—an be cannot be hurt c. He that whispereth over a wound or readeth a verse out of the Bible likewise he that readeth over an Infant that it may not be frighted or that layeth the booke of the Law the Bible or the Phylacteries upon a childe that it may sleepe such are not onely among inchanters or charmers but of those that generally denie the Law of God because they make the words of the Scripture medicine for the body whereas they are not but medicine for the soule as it is written in Prov. 3. 22. They shall be life unto thy soule Maimony 〈◊〉 of Idolatry chap. 11. sect 10. 12. of a familiar spirit called in Hebrew Ob which signifieth a bottle Ioh 32. 19. applied here and often to Magicians who possessed with an evill spirit speak with hollow voice as out of a bottell and as some say with swollen bellies whereupon the Greeke version usually calleth them Eggastrimuthoi as speaking out of the belly But the holy Ghost in Act. 16. 16. expoundeth it more fully the spirit of Pithon or of divination meaning of the Devill whose answers were given to the heathens by these meanes the chiefe whereof was called Pythius Apollo and his Temple Pythion and his feast Pythia kept to his honour who was faigned to kill the serpent Python The manner of this Oracle the Prophet sheweth to be with an hollow low voice as Thy speech shall bee low out of the dust and thy voice shall be as of one that hath a familiar spirit Esay 29. 4. The Hebrewes explaine it thus that hee which had a familiar spirit stood and burned incense and held a rod of mirtle tree in his hand and waved it And he spake certaine words in secret untill hee that inquired did heare one speake unto him and answer him touching that which hee inquired with words from under the earth with a very low voice c. Likewise one tooke a dead mans skull and burnt incense thereto and inchanted thereby till hee heard a very low voice c. Hee that did any of these acts was to be stoned to death Maim in treat of Idolatry c. 6. s. 1. This was Sauls sinne that he sought to a woman which had a familiar spirit the voice whereof he heard 1. Sam. 28. 7. 15. for which transgression the Lord killed him 1 Chron. 10. 13. and hath threatned to cut off all from among his people that doe inquire of such Levit. 20. 6 wizard or cunning man in Hebrew Iidgnoni so named of his knowledge or cunning and so the Greeke version in other places calleth him Gnostes of knowledge a Prognosticator but here the Greeke is Teratoskopos he that observeth wonders The Chaldee giveth him a name of remembrance Zecuru He is usually joyned with the former that hath a familiar spirit as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die Levit. 20. 27. Such were among the Egyptians and other heathens Esay 19. 3. it is likely therefore that their practise was alike abominable The Hebrewes describe him thus that hee put in his meuth a bone of a bird called Iaduangh burned incense did other workes untill he fell downe as with shame or modestie and spake with his mouth things that were to come to passe Maim treat of Idolatry ch 6. sect 2. that seeketh unto the dead or as the Chaldee and Greeke expound it that inquireth of the dead such wee call of the Greeke name a Necromancer Of him they say that he made himselfe hungry and went and lodged
13. all that I shall command This Christ did in his owne person as he said I speake not of my selfe but the Father which sent me he gave me a commandement what I should say and what I should speake and I know that his commandement is life everlasting whatsoever I speake therefore even as the Father said unto mee so I speake Ioh. 12. 49 50. and All things that I have heard of my Father I have made knowne unto you Iob. 15. 15. He did and doth it also by his Ministers for as he gave his Apostles the words which the Father had given him Ioh. 17. 8. so the things which they spake and wrote were the commandements of the Lord 1 Cor. 14. 37. and he requireth of all that If any man speake it should be as the oracles of God 1 Pet. 4. 11. V. 19. my words God here acknowledgeth the words to be his own which Christ should speake as himselfe also said My doctrine is not mine but his that sent me Ioh. 7. 16. And whereas Prophets used to shew signes wonders Deut. 13. 1 2. though Christ did many such Act. 2. 22. yet are they not here mentioned because the word gospell of Christ is the power of God unto salvation Ro. 1. 16. and his commandement is life everlasting Ioh. 12. 50. and Christs name is called the word of God Rev. 19. 13. Io. 1. 1. the word rather than wonders was that w ch the ancient Iewes expected by Christ as their later writers doe witnesse saying Let it not come up into thy mind that the king Christ needeth to do signes woÌ„ders the thing is not so for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud and he was armour-bearer to Ben Coziba the King who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King untill he was killed for his iniquities when he was killed they knew he was not so And the wise men asked not of him any signe or wonder Maim in treat of Kings ch 11. s. 3. Howbeit when the true Christ was indeed come that wicked and adulterous generation sought after a signe Mat. 16. 14. and 12. 38 39. and except they saw signes and wonders they would not beleeve Ioh. 4. 48. and though he did many miracles before them yet they beleeved not in him Ioh. 12. 37. He came in his Fathers name and they received him not another as Beu Coziba came in his own name and him they received Ioh. 5. 43. I will require it to wit by punishmeÌ„t for so requiring often signifieth Gen. 9. 5. and 42. 22. and so the Greeke here translateth I will take vengeance on him and the Apostle expoundeth it thus every soule which will not he are that Prophet shall be destroyed from among the people Act. 3. 23. The Chaldee translateth My Word shall require it of him And the Hebrew Doctors so explaine these words He that transgresseth against his words is guiltie of death by the hand of God as it is written in Deut. 18. I will require it of him Maim in Iesude hatorah c. 9. s. 2. This was fulfilled upon the Iewes who would not hearken to the words of Christ therefore he destroyed the Citie and the Sanctuarie as was prophesied Dan. 9. 26. The enemies laid it even with the ground and the children therof within it they left not therein one stone upon another because she knew not the time of her visitation Luk. 19. 44. So they died in their sins Ioh. 8. 24. and wrath came upon them to the uttermost 1 Thess. 2. 16. Vers. 20. shall presume The Greeke and Chaldee expound it shall doe ungodlily and wickedly not commanded of this sin the false Prophets in Israel were commonly guiltie for it reproved as They have seene vanitie and lying divination saying The Lord saith and the Lord hath not sent them Ezek. 13. 6. and I have not sent them saith the Lord yet they prophesie a lie in my name Ier. 27. 15. And of this the Hebrewes say The false Prophet is to bee strangled to death although he prophesie in the name of the Lord and neither addeth nor diminisheth Deut. 18. 20. Whether he prophesieth that which he hath not heard by propheticall vision or who so hath heard the words of his fellow Prophet and saith that this word was said unto him and be prophesieth therby 〈…〉 is a false Prophet and is to be strangled to death Maiâ— treat of Idolatrie chap. 5. sect 7 8. of other gods as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus The Prophet that prophesieth in the name of an Idol as he that saith such an Idol or such a starre said unto me that we are commanded to doe this or that or not to doe it though it be to pronounce that uncleane which is uncleane or that cleane which is cleane c. he is to be strangled to death c. And it is unlawfull to aske of him a signe or a wonder and if he doe any of him-selfe they may not regard him who so supposeth of his signes that per adventure they may be true transgresseth this prohibition Deut. 13. 3. Thou shalt not bearken unto the words of that prophet Maim treat of Idolatrie chap. 5. sect 6 7. shall â—ven die that is shall be put to death by the Magistrate and his judgement is to be strangled as before is noted For which strangling they afterward as under the Romans used Crucifying And the Hebrewes say They judged not either a whole tribe or a false Prophet or the high Priest but by the mouth of the Synedrion of 71. Iudges Thalmud Bab. in Sanhedrin chap. 1. This high Synedrion was after in Ierusalem hereupon our Saviour said It cannot be that a Prophet perish out of Ierusalem and ô Ierusalem Ierusalem which killest the Prophets c. Luk. 13. 33 34. Vers. 22. That which in Greeke Whatsoever things meaning of predictions foretelling things to come For touching matters of faith and of the worship of God the people were to hold unto the written Law against which if any Prophet did teach and give a signe or wonder which came to passe yet they were not to beleeve or hearken unto him See Deut. 13. 1 5. the thing or the word be not But Ionas prophesied the destruction of Niniveh within fortie dayes and it came not to passe yet the Lord had spoken that word Ion. 1. and 3. Here then conditions are implied as if men breake not off their sinnes by repentance the evils foretold shall come upon them c. Ezek. 33. 13 14 15. Ier. 26. 12 13 18 19. Especially this is meant concerning prophesies of good things which if they come not to passe the Prophet is found false as Ieremie said to Ananias The Prophets that have beene before mee and before thee of old prophesied
fathers leave in a company that are all vaine and vile persons That a sonne onely not a daughter is to be put to death by this Law and hee not a little one or a childe who is not within the rule or compasse of the commandements not a man that is growne up and is in his owne power So that hee must be at least above twelve yeeres of age And if he be married three moneths and his wife be knowne to be with childe they free him also from this Law because it is said a sonne and not a father Moreover that the father and mother must bring this rebellious sonne first to the court of three Iudges and there complaine of his disobedience bringing with them two witnesses of his stealth and gluttony whereupon he is there beaten as others are for the like crime and this is that chastening in v. 18. If he fall againe to stealth and riot his father and mother bring him againe before the Magistrates with the witnesses and he is condemned to death But if before sentence is passed on him his father and mother doe relent in pitie towards him hee is let goe If he flee away before sentence is gone out against him and be afterward taken when hee is in mans state which they also judge by the haire on his face hee is not put to death but if hee scape away after sentence of condemnation he is stoned to death whensoever hee is taken If his father be willing to bring him to the Magistrate and the mother not or the mother willing and the father not he is not to be judged as a rebellious sonne If either parent have lost their hand or be lame or dumbe or blinde or deafe the sonne passeth not under this condemnation for it is said they must lay hold on him and bring him and must say this our sonne c. hee obeieth not our voice c. These and the like cautions are noted by Maimony in treat of Rebels chap. 7. and in the Bab. Thalmud in Sanhedrin ch 8. but they have not all of them found ground from the Scripture Howbeit if any sonne be by any of these exceptions saved that he die not as a rebellious sonne yet is he under all other punishments which the Magistrates inflict on other riotours and like malefactors the gate of his place that is the gate of the place where he dwelt at which gate the Magistrates used to sit Deut. 22. 15. and 25. 7. So the Chaldee here translateth the gate of the judgement-hall of his place Vers. 20. a glutton or riotour devourer in Hebrew Zolel which hath the signification of vilenesse Ier. 15. 19. The Chaldee addeth a glutton or riotous eater of flesh and a riotous drinker of wine which words seeme also to be understood in the Hebrew and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine amongst riotous eaters of flesh for the riotous drinker and the riotous eater or glutton shall come to poverty Where in the latter sentence the words flesh and wine are omitted as here they are in Moses And to these two flesh and wine the Hebrewes do restraine this law as before is noted but oft times such things are named for an instance and doe imply all other of like sort Vers. 21. and he shall die or that he die The sinnes of riot and drunkennesse were not by Moses Law punishable by death this therefore was in respect of his disobedience to his parents which greatly aggravated his sinne and for which hee was to die when other drunkards scaped with lighter punishment Hereupon Solomon uttered his parable He that keepeth the Law is a wise son but he that is a companion of gluttons shameth his father Prov. 28. 7. all Israel shall heare The like is spoken of the death of some other notorious malefactors as Deut. 13. 11. and 17. 13. and 19. 30. So in this case the Hebrewes say The rebellious sonne must be proclaimed and they publish by writings unto all Israel In such a Court wee stoned such an one because hee was a stubborne and rebellious sonne Maimony treat of Rebels chap. 7. sect 13. Vers. 22. worthy of death Hebr. of the judgement of death which the Chaldee well expoundeth desert of judgement to be killed and thou hang him The Hebrewes understand not this of putting him to death by hanging but of hanging a man up after hee was stoned to death which was done for more detestation of some hainous malefactors Their words are We are commanded to hang the blasphemer and the Idolater and a man is hanged but not a woman After they are stoned to death they fasten a peace of timber in the earth and out of it there commeth a peece of wood then they tie both his hands one to another and hang him neere unto the setting of the Sun and let him downe out of hand and if he abide all night it is a transgression Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges the same day that they are killed They may not be hanged on a tree that groweth on the ground but on that which hath beene plucked up that there may not need any cutting of it downe for the tree that he is hanged on is to be buried with him that there be no evill memoriall of him for men to say this is the tree wheron such a man was hanged And so the stone wherewith the stoned is killed and the sword wherewith a man is put to death and the napkin wherwith he is strangled they all are buried Maimony in Sanhedrin ch 15. sect 6. c. In the Scripture we have examples of Rechab and Baanah who for murdering Ishbosheth were by Davids commandement slaine their hands and feet cut off and they hanged up 2 Sam. 4. 12. where their hanging seemeth to be after their death and so in others as Ios. 10. 26. which might also be the case of the King of Ai Ies. 8. 29. of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punishment for some hainous sinnes as in Achans family who were burned with fire after they were stoned Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive and such was the death of our Lord Christ who bare our 〈…〉 es in his owne bodie on the tree 1 Pet. 2. 24. Luke 23. 33 39. Vers. 23. burying in Greeke with buriall thou shall burie him that is in any wise burie him This was also sulfilled in our Saviours body which was buried the same day that he was hanged on tree Ioh. 19. 31 38 42. he that is hanged to wit on tree as Gal. 3. 13. This speech as many other of like sort is generall therefore the Greeke translateth every one that is hanged on tree and that interpretation the Apostle alleageth in Gal. 3. 13. the curse that is cursed as the A postle expoundeth it
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
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
he behaved himselfe wisely and â—â—ospered and was accepted in the eyes of all the people so that the women of Israel 〈…〉 g of him q Vers. 7. Saul hath slaine his thousands and David his ten thousands But that â—aise r Vers. 8 9. procured him envie from Saul ever after and he sought to slay him but s Vers. 16. all Isâ—ael loved him And though he after tooke to wife Michal Sauls daughter yet t 1 Sam. 19. c. Saul â—ontinued his hatred against his sonne in law and first secretly then openly sought his 〈…〉 fe so that David was faine to flee and hide himselfe in the land of Israel and in 〈…〉 range countries to the u Psal. 120. 1 Sam. 26. 19. great affliction of his soule When Saul was dead and David x 2 Sam. 5. 4. thirtie yeares of age the men of Iudah y 2 Sam. 2. 4. anointed him King the second time in Hebron over the house of Iudah Ishbosheth Sauls son resisted him but David waxed stronger and stronger Then z 1 Chron. 11. 1 3. all Israel anointed him King over them and he reigned in Ierusalem So the time of all his reigne was a 2 Sam. 5. 4 5. forty yeares In Hebron he reigned over Iudah seven yeeres and six months and in Ierusalem he reigned 33. yeares over all Israel and Iudah During which space the Lord still exercised him with many b 1 Chron. 14. 18. 19. wars abroad and troubles at home as by the defiling of his daughter c 2 Sam. 13. c. Thamar the killing of his son Amnon the treason and death of his son Absalon the rebellion of Sheba and other like sorrowes which God d 2 Sam. 12. 10. for his sins chastised him with so many and so great that the e 2 Sam. 22. 5 6. pangs of death compassed him about the flouds of Belial the ungodly men made him afraid the cords of hell compassed him the snares of death prevented him his f Psal. 55. 4 5. heart was sore pained within him and the terrours of death fell upon him fearfulnesse and trembling came upon him and horrour overwhelmed him His g Psal. 31. 11. life was spent with griefe his yeares with sighing his strength failed and his bones were consumed But alwaies in his feares h Psal. 56. 3 4. he trusted in God and was not afraid what flesh could doe unto him in his distresse i 2 Sam. 22. 7. he called upon the Lord and cried to his God who heard his voice out of his Temple and drew him out of k Vers. 17 18 c. many waters from his strong enemie and from them that hated him and brought him forth into a large place and delivered him because he delighted in him Hee gave him the l Vers. 36 c. shield of his salvation and girded him with strength to battell and gave him the neckes of his enemies that he destroyed those that hated him Therefore he gave thanks unto the Lord m Vers. 50. among the nations and sang praises unto his name n Psal. 57. 8. awaking up his glory awaking up his Psaltery and Harpe awaking himselfe early to praise the Lord among the peoples and to sing unto him among the nations so he sang of his o Psal. 59. 16. power he sang loud of his mercy in the morning that God had beene his defence and refuge in the day of his distresse And hereof this booke of Psalmes most whereof David made is a glorious testimony wherein by manifold Psalmes and Hymnes and spirituall Songs he set forth the praises of God his owneâ—aith in his Word exercise and delight in his Law with narrations of Gods former and present mercies and prophesies of future graces to be fulfilled in Christ whom he being a Prophet p Act. 2. 30. knew that hee should be the fruit of his loines concerning the flesh and should sit upon his throne whose incarnation afflictions death resurrection ascension and eternall glorious kingdome and priesthood he sang by the Spirit with such heavenly melody as may not only delight but draw into admiration every understanding heart and comfort the afflicted soule with such consolation as David himselfe was comforted of the Lord. And these his Psalmes have ever since by the Church of Israel by q Maâ— â—1 16. 42. Rom. 4. 6. 11. 9. Christ and his Apostles and by the Saints in all ages been received and honoured as the oracles of God cited for confirmation of true religion sung in the publike assemblies as in Gods Tabernacle and Temple where they sang praise unto the Lord with the r 2 Chron. 29. 30. words of David and with the instrumeÌ„ts which s 2 Chron. 7. 6. he had made over their t 2 Chron. 29. 25 27 28. burnt-offerings sacrifices Now because many things both for phrase and matter are difficult to such as arâ— not acquainted with Davids language I have out of my slender store annexed 〈…〉 few briefe notes comparing the Scriptures and conferring the best Expositors espe 〈…〉 ally the ancient Greeke and Chaldee versions whereby if any helpe of understand 〈…〉 may arise the praise be to God the comfort to his people THE BOOKE OF Psalmes or Hymnes PSALME I. 1 The happinesse of the godly whose conversation is described and their prosperitie like a fruitfull tree 4 The contrary course of the wicked for which they and their way doe perish O Blessed is the man that doth not walk in the counsell of the wicked nor stand in the way of sinners non sit in the seat of the scornefull But hath his delight in the law of Iehovah and in his law doth hee meditate day and night And hee shall be as a tree planted by brookes of waters which shall give his fruit in his time and his leafe shall not fade and whatsoever hee shall doe shall prosper Not so the wicked but as the chaffe which the wind driveth it away Therefore the wicked shall not stand up 〈◊〉 judgement and sinners in the assembly of the just For Iehovah knoweth the way of the just and the way of the wicked shall perish Annotations THE Booke of Psalmes so our Lord himselfe 〈◊〉 〈◊〉 〈◊〉 it Luke 20. 42. but the Hebrew title 〈◊〉 signifieth Hymnes or Praises According to the Greeke it is called the Psalter 〈◊〉 〈◊〉 Vers 〈◊〉 O Blessed or O Happy or Well fares 〈◊〉 〈◊〉 〈◊〉 joyfull 〈…〉 mation for the mans welfâ—â—â— and 〈…〉 cities as going right forward and so having good successe Contrary hereunto is Woe or Alas Eccles. 10. 16 17. Luke 6. 20 24. This word Ashrei in the Hebrew is alwaies applied to men and so differeth from another word Baruc blessed which is ascribed both to God and men Psal. 115. 15 18. the contrary whereto is cursed Psal. 37. 22. doth not walke or hath not walked But the time past and
the warre and a bow of brasse is broken with mine armes And thou hast given to me the shield of thy salvation and thy right hand hath upheld me and thy meeknesse hath made me to increase Thou hast widened my passage under me and my legs have not staggered I followed mine enemies and over tooke them and turned not till I had consumed them I wounded them and they could not rise up they fell under my feet And thou hast girded me with valour to the warre them that rose against mee thou hast made to stoope downe under me And thou hast given to me the necke of mine enemies and them that hated me I have suppressed They cried out but there was none to save unto Iehovah but hee answered them not And I did beat them small as dust before the wind as the clay of the streets I did powre them out Thou hast delivered me from the contentions of the people thou hast put me for the head of the heathens a people whoÌ„ I have not known doe serve me At the hearing of the eare they obey me the sonnes of the stranger falsly denie unto me The sons of the stranger fade away and shrinke for feare out of their closets Iehovah live blessed be my rocke and exalted be the God of my salvation The God that giveth vengeances to me and subdueth peoples under me My deliverer from mine enemies also from them that rose up against me thou hast exalted me from the man of violent wrong thou hast rid me Therefore I will confesse thee among the heathens Iehovah and to thy name I will sing Psalme Hee maketh great the salvations of his King and doth mercie to his annointed to David and to his seed for ever Annotations THe servant of Iehovah So he intituleth him-selfe here and in Psal. 36. 1. for his service in administring the kingdome This song is also written in 2 Sam. 22. with some little change of a few words which shall be observed hand of Saul which noteth the power of the King above that which is noted by the hand or palme of other enemies yet for this word hand in 2 Sam. 22. 1. is used palme the Chaldee expoundeth it the sword of Saul Vers. 2. I will dearely love or I love heartily with my inmost bowels The originall word is in this place for intire love but otherwhere is often used for tender mercie or bowels of compassion Psal. 25. 6. and 102. 14. and 103. 13. This verse is added here more than in 1 Sam. 22. Vers. 3. fortresse or munition a place or hold to flee unto when one is hunted and chased See Ps. 31. 3. rocke Two names of a Rocke are in this verse the first Selangh a firme stony Rocke or cliffe the latter Tsur a strong or sharpe rocke and is often the title of God himselfe and turned in Greeke Theos that is God as in the 32 and 47 verses of this Psalme Deut. 32. 4. 18. 30 31. Psal. 71. 3. and in many other places horne of my salvation that is the horne that saveth me A horne signifieth power and glory Psal. 92. 11. Amos 6. 13. Hab. 3. 4. therefore hornes are used to signifie Kings Dan 8. 〈◊〉 Râ—v â—7 12. And Christ is called the horne of salvation Luke 1. 69. high defence or tower 〈…〉 See Psal. 9. 10. In 2. Saâ— 2◠〈◊〉 there is added more and my refâ—ge my Saviour from violent wrong 〈◊〉 savest 〈◊〉 Vers. 4. Pâ—â—ifed that is glorious excellent praise 〈…〉 and accordingly for his 〈◊〉 usually 〈◊〉 of his people So Psal. 48. 〈◊〉 The Chaldee 〈…〉 deth it with a praise oâ— Hyâ—ne I prayed before the Lord. And the Greeke praising I will call upon the Lord. Vers. 5. the pangs paines throwes sorrowes as of a woman in childbirth so the originall word signifieth Hos. 13. 13. Esay 13. 8. and 66. 7. and so the Chaldee explaineth it Anguish compassed mee as of a woman which sitâ—â—th in the birth and hath no strength to bring forth and she is in danger of death Or The â—ands the 〈◊〉 as the word also signifieth Iob 36. 8. Prov. 5. 22. For this in 〈◊〉 Sam. 22. 5. another word is used that signifieth breaches which also is applied to the breaking forth of children at the birth Hâ—s 13. 13. Eâ—â— 37. 3. and to the 〈◊〉 of the sea Psal. 42. 8. streames or brooks bournes The originall word Nachal is used as our English bourne both for a brooke or streame running in a valley and for the valley it selfe 1 Kings 17 3 4. Waters do often figure out afflictions Psal. 69. 2. 3. â—ournes or streâ—â—â—â— of waters meane vehement and violent afflictions Psal. 124. 4. Ier. 47. 2. Belial or 〈◊〉 The Hebrew Bel 〈…〉 which the Apostle in Greek calleth Belial 〈◊〉 Cor. 6. 15. iâ— used 〈◊〉 extreme mischiefe and wickednesse or most impious and mischieâ—â—ous persons called sonnes of Belial Deut. 13. 13 daughters of Bâ—lial 1 Sam. 〈◊〉 〈◊〉 men of Belial 1. Sam. 25. 25. and sometime B 〈…〉 it selfe as in Nah. 1. 15. Belial shall no more passe th 〈…〉 thee and 2 Sam. 23. 6. Belial shall be every one as thornes thrust away and Iob 34. 18. Wilt 〈◊〉 say to a King Belial It is also applied to speciall sinnes and sinners as a witnesse of Belial Prov. 19. 28. a counseller of Beliâ—l Nah. 1. 15. Also to mischievous thoughts words or things Deâ—t 15. 9. Psal. 41. 9. and 101. 3. The Apostle opposeth Belial to Christ 2 Câ—â— 6. 15. and it seemeth to be put for the Devill or Satan as the Syâ—â—â—â— and Arabik translations there explaine Pauls 〈◊〉 〈◊〉 for Antichrist for so Belial is opposed to Christ and his kingdome 2 Sam. 23. 6. By interpretation Belial signifieth an Vnthrift or Without 〈◊〉 lawlesse 〈◊〉 Antichrist is named the lawlesse man 〈◊〉 Thess. 2. 8. and in this Psalme the Greeke 〈◊〉 streames of lawlesnesse or iniquitie which the Chaldee Paraphrast calleth the company of the unrighteous frighted me skarâ—d or vexed 〈◊〉 〈◊〉 This word is used of Sauls vexation by a◠〈◊〉 spirit 〈◊〉 〈◊〉 16. 14 15. Vers. 6. of hell which the Chaldee expoundeth a company of â—â—â—ked persons snares of death deadly shaâ—â—◠〈◊〉 〈◊〉 for my death a similitude 〈◊〉 from 〈◊〉 〈◊〉 Eccles. 9. 12. So 〈◊〉 13. 14. and 14. â—7 The Chaldee explaineth 〈◊〉 〈◊〉 â—rmed with weapons of sâ—aughter Pre 〈…〉 me that is were ready to take hold on mee 〈…〉 denly and unawares Vers. 7. distresse upon me or to me that is in that my distresse or while it was upon me So Psal. â—6 1â— be heard The Hebrew properly is will heare but the time to come is often put for the time past therefore in 2 Sam. 22. 7. it is plainly written and â—e heard so after in the 12. verse â—ee will set which in Samuel is written and â—ee set againe in the 14 verse thundred for which in Samuel is written will thunder the like may be observed of the
in the world specially his Gospel Act. 18. 25 26. as his salvation is Christ Luke 2. 30. Vers. 4. shall confesse or let them confesse and so af 〈…〉 Vers. 7. The earth or land of Canaan as the Chaldee explaines it the hand of Israel the seat of Gods Church whose fruitfull increase God promised in the Law Levit. 25. 19. and â—6 4 and the Prophets apply it to the spirituall graces of the Gospel Ezek. 34. 27. Zach. 8. 12. Esay 45. 8. and our land or earth is our hearts regenerate to beare fruits to the Lord Matth. 13. 19 23. Heb. 6. 7. PSAL. LXVIII A Prayer at the removing of the Arke with a Prophesie of Christs resurrection 5 An exhortation to praise God for his mercies 8 and for his care of the Church 19 A prophesie of Christs ascension and benefits following for which God is to be blessed 32 and of the conversion of the Gentiles unto his further praise To the Master of the Musicke a Psalme a Song of David LEt God arise let his enemies be scattered and they that hate him flee from his face As smoke is driven away so drive thou them away as wax is melted at the face of fire so let the wicked perish from the face of God And let the just rejoyce let them shew gladsomnesse before the face of God and let them joy with rejoycing Sing ye to God sing Psalme to his name make an high way for him that rideth in the desarts in Iah his name and shew gladnesse before his face He is a father of the fatherlesse and a Iudge of the widowes even God in the mansion of his holinesse God seateth the solitary in house bringeth forth those that are bound in chaines but the rebellious dwell in a dry land O God when thou wentest forth before thy people when thou marchedst in the wildernesse Selah The earth quaked also the heavens dropped at the face of God Sinai it selfe at the face of God the God of Israel A raine of liberalities thou didst shake out O God thine inheritance when it was wearied thou didst confirme it Thy company doe dwell in it thou doest prepare in thy goodnesse for the poore afflicted O God The Lord will give the speech of those that publish glad tidings to the great armie The Kings of the armies shall flee and shee that remaineth in the house shall divide the spoile Though yee lie betweene the pot ranges yee shall bee as the wings of a Dove which is decked with silver and her feathers with yellow gold When the Almighty scattereth abroad Kings in it it shall be snow white in Tsalmon A mountaine of God mount Bashan is an hilly mountaine mount Bashan Why leape ye O hilly mountaines this is the mountaine God desireth for his seat yea Iehovah will dwell in it to perpetuall aye Gods Chariot twise ten thousand thousands of Angels the Lord is with them as in Sinai in the Sanctuarie Thou art ascended to on high thou hast led captive a captivitie thou hast taken gifts unto men and also the rebellious to dwell O Iah God Blessed be the Lord which day by day lodeth us the God our salvation Selah Our God is a God of salvations and to Iehovih the Lord belong the issues of death But surely God will wound the head of his enemies the hairie scalpe of him that goeth on in his guiltinesses The Lord hath said I will bring againe from Bashan I will bring againe from the gulfs of the sea That thy foot may embrew it selfe in bloud the tongue of thy dogs in bloud of thine enemies even of every of them They have seene thy goings O God the goings of my God my King in the Sanctuarie The singers went before the plaiers on instruments after amongst them the Damosels beating on Timbrels In the Churches blesse ye God even the Lord yee of the fountaine of Israel There little Benjamin with their ruler the Princes of Iudah with their assemblie the Princes of Zebulun the Princes of Naphtali Thy God hath commanded thy strength strengthen O God that thou hast wrought for us For thy Palace in Ierusalem Kings shall bring thee a present Rebuke the company of speare men the congregation of mighty bulls with the calves of the peoples and him that submitteth himselfe with peeces of silver he hath scattered abroad the peoples that delight in warres Princely Ambassadours shall come out of Egypt Aethiopia shall hastily stretch her hands unto God Sing unto God ye kingdomes of the earth sing Psalme to the Lord Selah To him that rideth in the heavens of heavens of antiquitie loe hee will give his voice a voice of strength Give the strength to God his high Majestie is upon Israel and his strength in the skies Fearefull art thou O God out of thy Sanctuaries the God of Israel he giveth strength and forces to the people blessed be God Annotations LEt God arise or stand up By God here is meant Christ our Lord for of him is this Psalme interpreted by the Apostle Ephes. 4. 8 9 10. This entrance is taken from Moses Numb 10. 35. where when the host of Israel rose up from mount Sinai to journey towards Canaan the Arke of the covenant of the Lord went before them three dayes iourney to search out a resting place for them And when the Arke went forward Moses said Rise up Iehovah and let thine enemies be scattered c. where Moses respected not onely the Arke the figure of Christ but the promise of God Behold I send an Angell before thee to keepe thee in the way and to bring thee to the place which I have prepared beware of him and heare his voice c. for my name is in him c. Exod. 23. 20 21. This was the Angell of the covenant Mal. 3. 1. the Angell of Gods face or presence which saved the people Isa. 63. 9. even Christ whom they tempted in the wildernesse 1 Cor. 10. 9. in whom God was 2 Cor. 5. 19. and who himselfe is God our all blessed for ever Amen Rom. 9. 5. David applieth these things to his owne time and action of bringing home the Arke 1 Chro. 13. and prophesieth also of things to come as Act. 2. 30 31. Vers. 4. let them joy to wit inwardly with delight as the Greeke explaineth it as the former word signifieth outward ioyfull cariage and exultation Vers. 5. make an high way or exalt but that this is meant of a way or causie first the Hebrew word Sollu naturally beareth as Isa. 62. 10. and 57. 14. secondly the Greeke version hodopoiesate make way confirmeth it thirdly the scope of this place sheweth it compared with Esay 40. 3. where the Voice in the wildernesse crieth to prepare the way of the Lord Christ Matt. 3. 2. desarts places where things are mixed and confused as the word Ghnaraboth properly signifieth So Gnarabah is a desart or wildernesse Isa. 40. 2. and there is a declaration of this place that vallies should
out of one stocke or tree and these were twelve Num. 13. 3 5 16. Vers. 56. And they tempted The Israelites notwithstanding all former mercies tempted God and sinned in Canaan their possession as is manifested in the booke of Iudges Vers. 57. like their fathers whose carkasses fell in the wildernesse For of six hundred thousand men that came out of Egypt not any one came into Canaan save Caleb and Ioshua Exod. 38. 26. Num. 14. 29 30. and 26. 64 65. a warping bow or bow of deceit that shooteth awry and so deceiveth So Hos. 7. 16. Vers. 58. high places Temples Chapels consecrated places on mountaines where the nations used to sacrifice and Israel imitated them Num. 33. 52. Deut. 12. 2. 1 Kings 11. 7. and 12. 31 32. and 14. 23. to jealousie to jealous anger for which a man will not spare in the day of vengeance nor can beare the sight of any ransome Prov. 6. 34 35. unto this God is moved by idolatry which is spirituall fornication Exod. 20. 4 5. Deut. 31. 16 17. and 32. 21. Vers. 59. abhorred or refused with loathsomnesse and contempt So after vers 67. Vers. 60. the dwelling place the tabernacle set in Shilo 1 Sam. 1. 3. There God dwelt among men Exod. 29. 44. 45 46. Vers. 61. his strength the Arke of his covenant called the Arke of his strength Psal. 132. 8. this was captived by the Philistims 1 Sam. 4. 11. The Chaldee translateth it his Law beauteous glory or fatrenesse magnificence meaning the Arke fore-mentioned as Phineas wife said the glory is departed from Israel for the Arke of God is taken 1 Sam. 4. 20 22. Vers. 62. shut up that is delivered his people to the sword of the Philistims who killed thirty thousand Israelites 1 Sam. 4. 10. Vers. 63. The fire that is Gods wrath by the sword of the Philistims as verse 21. So in Ezek. 30. 8. a fire in Egypt signifieth as the Chaldee there expoundeth it a people strong like fire were not praised by hymnes and songs as was the wont at their espousals and marriages that is they were not married Vers. 64. Their Priests Hophni and Phineas 1 Sam. 4. 11. The Hebrew is singularly His Priests and so before and after his choise young men c. meaning Israels who is spoken of as of one man But the Scripture useth these phrases indifferently as All Aedom was servants 2 Sam. 8. 14. for which in 1 Chron. 18. 13. is written All Aedom were servants Of this name Priests see Psal. 99. 6. wept not that is lamented not at their funerall for Phineas wife her selfe died in travell 1 Sam. 4. 19 20. Vers. 65. awaked stirred up himselfe to punish the Philistims where as before he seemed to sleepe as Psal. 44 24. after wine or by reason of wine that is when hee hath drunke wine which cheareth and encourageth the heart so did God behave him-selfe Vers. 66. behinde that is in the hinder secret parts as the Chaldee addeth with emerods in their hinder parts for so God smote the Philistims with pilos or hemoroids for abusing his Arke 1 Sam. 5. 1 6. 9 12. eternall reproach by this punishment and the monuments thereof for the Philistims were forced to make similitudes of their hemoroids and secret parts of gold and send with the Arke home to Israel as an oblation for their sinne 1 Sam. 6. 4 5 11 15 17. Vers. 67. herefused or abhorred despised as verse 59. the tent of Joseph that is the tribe of Ephraim the sonne of Ioseph where the Tabernacle and Arke had remained many yeares in Shiloh God returned not the Arke thither but to Bethshemesh and Kirjathjearim cities of Iudah 1 Sam. 6. 12. and 7. 1 2. Wherefore Shiloh is used after for an example of judgement Ier. 7. 12 14. and 26. 6 9. Or this may be meant of the ten tribes of Israel of whom Ephraim of Ioseph was chiefe which were cast off for idolatrie and captived by the Assyrians 2 Kings 17. Vers. 69. builded his Sanctuary the glorious temple by Solomon sonne of David 1 King 6. 1 2 3 c. like high places Kings palaces or towers The Greeke and Chaldee turne it Unicornes whose hornes are high Psal. 92. 11. For Ramim high places they read Remim Unicornes Vers. 70. from the fold of sheepe that is from base estate For David keeping his fathers sheepe was by Samuel anointed King over Israel 1 Sam. 16. 11. 13. 2 Sam. 7. 8. So Amos 7. 14 15. Vers. 71. to feed Iakob so the Greeke well explaineth the Hebrew phrase to feed in Iakob where in is to be omitted in English as the like phrase sheweth 1 Sam. 16. 11. 17. 34. the Hebrew it selfe often omitteth it as 2 Sam. 5. 2. and 7. 7. So here in the former verse he chose in David that is he chose David Kings are said to feed their people because their office is like to the good shepherds in guiding and governing See Psal. 23. 1. And Pastors are Princes Ier. 6. 3. and 12. 10. Vers. 72. discretion of his hands or Prudencies of his palmes that is with most prudent and discreet administration menaged he them figuring Christ herein who is called David and the great and good Pastor of his flocke Ezek. 34. 23. Ioh. 10. 11. Heb. 13. 20. PSAL. LXXIX The Psalmist complaineth of the desolation of Ierusalem 8 He prayeth for deliverance 13 and promiseth thankefulnesse A Psalme of Asaph O God the heathens are come into thine inheritance they have defiled the Palace of thine Holinesse they have laid Ierusalem on heaps They have given the carkasse of thy servants for meat to the fowle of the heavens the flesh of thy gracious Saints to the wilde beast of the earth They have shed their bloud like waters round about Ierusalem and there was none to bury them We are a reproach to our neighbours a scoffe and a scorne to them that are round about us How long Iehovah wilt thou be angry to perpetuitie shall thy jealousie burne as fire Powre out thy wrathfull heat upō the heathens which know thee not and upon the kingdoms which call not on thy Name For he hath eaten up Iakob and his habitation they have wonderously desolated Remember not against us former iniquities make haste let thy tender mercies prevent us for wee are brought very low Helpe us O God of our salvation because of the glory of thy Name and ridde us free and mercifully cover our sinnes for thy names sake Why shall the heathens say where is their God knowne be among the heathens before our eyes the vengeance of the bloud of thy servants that is shed Let the sighing of the prisoner come before thy face according to the greatnesse of thine arme reserve thou the sons of death And render to our neighbors seven-fold into their bosome their reproach wherewith they have reproached thee O Lord. And we thy people and sheepe of thy pasture will confesse to thee for ever to
will runne the way of thy commandements when thou shalt inlarge my heart Psal. 119. 32. Vnder this promise of the Church is contained also the constant suffering of afflictions for and with Christ who being our Fore-runner and being consecrated through sufferings and so entring into his glory Heb. 2. 9. 10. Luke 24. 26. hath herein left us an example that we should follow his steps 1 Pet. 2. 21. and hath said If any man will come after me let him deny himselfe and take up his crosse daily and follow mee Luke 9. 23. Therefore it is written Let us lay aside every weight and the sinne which doth so easily beset us and let us run with patience unto the race that is set before us looking unto Iesus the author and finisher of our faith Heb. 12. 1. 2. into his chambers This sheweth the benefits which they finde that follow Christ they are brought not onely into the Kings palace as in Psal. 45. 16. but into his privy chambers the most secret safe and quiet roomes of his Palace Chambers are places of greatest secrecy 2 King 6. 12. Luke 12. 3. Matth. 6. 6. and of most safety Deut. 32. 25. Ezek. 21. 14. and in such the Bridegroom and Bride used to rejoyce together Ioel 2. 16. Iudg. 15. 1. Hereby is signified the revelation of the mystery of the Gospell the Secret of the Lord which is revealed to them that feare him Psal. 25. 14 and the spiritual comforts which they reape thereby for Eye hath not seene nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deepe things of God and thus we have the mind of Christ 1 Cor. 2. 9. 10. 16. and are brought into such chambers as by knowledge are filled with all precious and pleasant riches Prov. 24. 4. Into them Paul as a friend of the Bridegroome endevoured with great strift to bring the Church that their hearts might be comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgement of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Coloss. 2. 1. 2. 3. In these chambers also the Saints are kept safe from evill Psal. 27. 5. delivered from the wrath and judgements of God due for their sinnes and comforted by the words of Christ against the persecution of men that in him they may have peace though in the world they have tribulation Ioh. 16. 33. Therefore unto them hee saith Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe for a very little moment untill the indignation be overpast Esa. 26. 20. Be glad and rejoyce be glad inwardly and rejoyce outwardly these comforts they finde in the Kings chambers whose Kingdome is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Wherefore they say I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegroome decketh himselfe with ornaments and as a bride adorneth her selfe with jewels Esay 61. 10. and thus they rejoyce with joy unspeakeable and full of glory receiving the end of their faith even the salvation of their soules 1 Pet. 1. 8. 9. will remember thy loves or will record rehearse make-mention of thy loves more then wine or which are better then wine as in vers 2. The foresaid joy of the Saints redoundeth to the praise and glory of Christ whose loves manifested by his sufferings death resurrection ascension and the graces and benefits flowing from them to his Church are remembred inwardly recorded and mentioned outwardly For they with joy drawing water out of the wells of salvation doe say in that day Praise the Lord call upon his name declare his doings among the people make mention that his name is exalted Esay 12. 3. 4. I will mention the loving kindnesses of the Lord the prayses of the Lord according to all that the Lord hath bestowed on us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses Esay 63. 7. I will make mention of thy righteousnesse even of thine onely Psal. 71. 16. I will make thy name to bee remembred in every generation and generation therefore peoples shall confesse thee for ever and aye Psalme 45. 18. The upright love thee Hebr. uprightnesses or righteousnesses love thee whereby righteous or upright persons are meant the virgins fore-mentioned in vers 3. who have upright hearts and righteous conversation as pride in Ier. 50. 31. is for a proud person sin in Prov. 13. 6. is for a sinner thankesgivings in Nehem. 12. 31. for companies of thanksgivers and many the like So this fruit commeth by remembring and mentioning Christs loves that the righteous are confirmed and increased in love towards him more and more as the Apostle wrote to them that beleeved on the name of the Sonne of God that they might beleeve on the name of the Sonne of God that is might be confirmed continued and increased in their beleefe 1 Iohn 5. 13. The Hebrewes ignorant of Christ have applied these things unto Gods ancient mercies towards them in the giving of his Law as the Chaldee paraphrast saith When the people of the house of Israel was come out of Aegypt the divine-presence of the Lord of the world was their guide by the pillar of a cloud by day and by the pillar of fire by night The just men of that generation said O Lord of all the world Draw us after thee and wee will runne after the way of thy goodnesse and bring us neere to the bottome of the mount Sinai and give us thy Law out of thy treasure-house which is in the Firmament and we will be glad and rejoyce in the 22 letters with which it is written and we will remember them and will love thy Godhead and will depart from after the idols of the peoples and all just men which doe that which is right before thee shall feare thee and love thy commandements But the Law being the ministration of death though it was glorious hath no glory in respect of the ministration of the Spirit and of righteousnesse which exceedeth in glory 2 Cor. 3. 7. 10. Therefore the new Testament being now confirmed in Christ those former things which were figures and shadowes are no more remembred as was prophesied in Ier. 3. 16. Vers. 5. I am blacke Hitherto hath beene the Churches first speech unto Christ testifying her faith and love now follow her words to the daughters of Ierusalem against the scandals and offences that might arise for the
mindes of his people are inflamed is such as cannot be quenched with any calamities And thus it is said Who shall separate us from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword as it is written for thy sake we are killed all the day long we are accounted as sheepe of slaughter nay in all these things wee 〈◊〉 more then conquerours through him that loved us 〈◊〉 I am perswaded that neither death nor life nor 〈…〉 nor Principalities nor powers nor things present 〈◊〉 things to come nor height nor depth nor any other creature shall bee able to separate us from the love of 〈◊〉 which is in Christ Iesus our Lord Rom. 8. 〈…〉 all the substance or all the riches wealth 〈…〉 ver gold c. that is in his house 〈◊〉 they would contemne it that is it would utterly or altogether be contemned or he would wholly be contemned As the love betweene Christ and his Church cannot be separated being united by the Holy Ghost so neither can love nor other grace of God be bought for money but is the free gift of God bestowed on whom he pleaseth Act. 8. 18. 19. 20. Rom. 9. 11. 16. So wisedome cannot be go 〈…〉 for gold neither shall silver bee weighed for the price thereof c. Ioh. 28. 15. 19. Prov. 8. 11. 19. Vers. 8. Wee have a little sister The godly here consult about a new Church arising whom they call a sister in respect of the unitie of faith little or small as being yong newly converted and nothing populous without breasts as having yet no stablished ministerie for such is the state of the Churches in their beginning as appeareth by Act. 14. 23. Tit. 1. 5. so that her children could not sucke out the sincere milke of the word and be satisfied with the breasts of her consolations 1 Pet. 2. 2. Esa. 66. 11. for she was not yet come to the estate of Israel whose breasts were fashioned and the Lord entred into covenant with her and shee became his Ezek. 16. 7. 8. when she shall be spoken of or wherein speech shal be of her when the fame of her calling and conversion shal come abroad what furtherance shall we yeeld to increase settle stablish her in the truth This sheweth the duty of love from one Church to another in communicating their graces each to other and praying one for another See an example in Act. 11. 19. 22. 23. This Hebrew phrase of speech to be had of her or in her may be understood two waies for or against her for her when treatie shall be of her espousals unto Christ thus David sent and spake of or with Abigail to take her to him to wife 1 Sam. 25. 39. against her as the people spake against God and against Moses Numb 21. 5. and Princes speake against me Psal. 119. 23. For no sooner doe a people turne to the Lord but the wicked doe oppose in word and worke And thus the Hebrewes in their Chaldee Paraphrase expound it here What shall wee doe for our sister in the day when the nations shall speake to goe up against her unto warre Vers. 9. If she be is wall The answere to the thing proponed made as some thinke by Christ to which the Chaldee paraphrast agreeth saying Michael the Prince of Israel will say or by other her sister churches desirous to procure her good a wall that is strong and well grounded in the truth and so become a citie which is often described by walles gates barres c. 2 Chron 8. 5. and 14. 7. Revel 21. 12. Spiritually it meaneth her faith and hope of salvation in Christ grounded on the doctrine of the twelve tribes of Israel and twelve Apostles of Christ Rev. 21. 14. 19. as Thou shalt call thy walles salvation Esa. 66. 18. and we have a strong city salvation will God appoint for walles and bulworkes Esa. 26. 1. Moreover when God signified the strength and courage of his Prophet against their enemies he faith I will make thee unto this people a fenced brazen wall and they shall fight against thee shall not prevaile â—er 15. 20. wee will b 〈…〉 d Here by we may be implied the Trinitie in the Godhead as Gen. 1. 26. Song 〈◊〉 11. or we may meane Christ inwardly effectually by his grace and his people her sisters outwardly and ministerially by the word of the Gospell a pallace or 〈…〉 le a tower a faire and orderly building such as were wont est times to bee set on strong walles of cities and this being of silver noteth the puritie excellencie and durablenesse of this pallace adorned with the graces of Gods word and Spirit that so she might be builded for an habitation of God through the Spirit Eph. 2. 22. and bee able to resist the forces of her enemies and if she be a doore if shee goe forward in the faith and practise of the Gospell that she be not onely built up as a wall but as a gate and doore fully edified as at the repairing of Ierusalem when they sanctified the gates and set up the doores of it Nehem. 3. which gates doores barres c. were for the safeguard of the inhabitants and shewed their care to resist and keepe out the enemies as appeareth by the contrary in Ier. 49. 31. as also to open that the righteous nation which keepeth the truths may enter in Esa. 26. 2. Psal. 118. 20. Therefore Angels are at the gates of the heavenly Citie to conduct Gods people into it Revel 21. 12. 27. and 22. 14. wee will inclose her or we will fence her about with board of Cedar which is faire strong and durable and of sweet savour of such the Temple was builded 1 King 6. 15. 18. V. 10. I am a wall or I became a wall that is I grew up and waxed strong in the faith love of Christ. The little sister sheweth her readinesse to receive and increase in the doctrine of the Gospell my breasts as towers my breasts are fashioned Ezek. 16. 7. the ministerie of the word established in mee to nourish up children unto Christ. The similitude of towers noteth also the strength power and glory of the administration of the Gospell and the open preaching of it out of pulpits of high places that all may heare For Migdal a towre is used for a pulpit in Neh. 8. 4. in his eyes in Christs sight findeth peace We all in our naturall corruption are enemies to God Rom. 5. 10. but being justified by faith we have peace with God through our Lord Iesus Christ Rom. 5. 1. for the worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Esa. 32. 17. and this peace is injoyed by the Holy Ghost Rom. 8. 6. 9. and it is opposed to all the troubles tentations persecutions and afflictions in this life and world Ioh. 16. 33. and is that which guardeth our hearts and mindes